|NITAAI-Veda.nyf > All Scriptures By Acharyas > Sanatana Goswami > Brihad Bhagavatamrita > Goloka Mahatmya 1|
Shri Goloka-mahatmya (The Glory of Shri Goloka)
Chapter One: Vairagya (Renunciation)
namah shri-krishnaya bhagavate vasudevaya
namah-obeisances; shri-krishnaya bhagavate-to Lord Sri Krishna; vasudevaya-the son of Vasudeva.
Obeisances to Lord Shri Krishna, the son of Vasudeva.
sarah sangrihya durlabhah
gudhah sva-matre pitra me
shri-janamejayah uvaca-Shri Janamejaya said; satyam-truth; sat-sastra-varga-of the scriptures; artha-meaning; sarah-essence; sangrihya-compiling; durlabhah-rare; gudhah-hidden; sva-matre-to mother; pitre-and father; me-my; krishna-premna-love of Krishna; prakashitah-manifest.
Shri Janamejaya said: My father, who dearly loved Lord Krishna, taught the rare, secret meaning of the scriptures to my mother.
Note: Shrila Sanatana Gosvami begins his Dig-darshini Tika commentary with the following prayers:
grahyas tabhyash ca niryato
na maya jatu mokshyase
vrito dhrito 'si gadham tvam
O Lord dressed in yellow silk, I, who am full of love for You, have tied You with the ropes of hearing about Krishna, the ropes of meditating on You, and the chains of chanting Your names. Now I hold You tightly. You will never escape.
tasmai bhagavate namah
citram nrityaty ayam jadah
Obeisances to Lord Shri Gopinatha. Obeisances to Lord Shri Chaitanyadeva. By taking shelter of the jewel of His form, even this dull and foolish person dances wonderfully.
piyusham idam apiban
na tripyami muni-shreshtha
shrimad-bhagavata-of Shrimad-Bhagavatam; ambhodhi-of the ocean; piyusam-nectar; idam-this; apiban-drank; na-not; trpyami-I am satiated; muni-shreshtha-O best of sages; tvan-mukha-ambhoja-your lotus mouth; vasitam-scented.
O best of sages, as I drink the Bhagavatam-ocean's nectar, which is fragrant with the lotus flower of Your mouth, I am still not satiated.
samvadah kathyatam tayoh
sudha-saramayo 'nyo 'pi
tan-mata-of mother; putrayor-and son; vidvan-O wise one; samvadah-conversation; kathyatam-should be said; tayoh-of them; sudha-saramayo-most nectarean; anyo-another; api-also; krishna-padabja-after Lord Krishna's lotusa feet; lubdhayoh-greedy.
O wise one, please relate more of the nectarean conversation of mother and son, who both relished the nectar of Lord Krishna's lotus feet.
Note: Shrila Sanatana Gosvami explains that the mother is Uttara and the son Maharaja Parikshit.
naitat sva-shaktito rajan
vaktum jnatum ca shakyate
sarva-jnanam ca durjneyam
shri-jaiminir uvaca-Shri Jaimini said; na-not; etat-this; sva-shaktito-by own potency; rajan-O king; vaktum-to say; jnatum-to know; ca-also; shakyate-is able; sarva-jnanam-of they who know everything; ca-also; durjneyam-difficult to be known; brahma-anubhavinam-by the seers of Brahman; api-even.
Shri Jaimini said: O king, what they said even the all-knowing sages and the seers of Brahman cannot know or describe by their own powers.
Note: Shrila Sanatana Gosvami explains that the topic of their conversation was the glory of Goloka Vrindavana.
nivishto 'shrausham anjasa
krishna-to Lord Krishna; bhakti-of devotion; rasa-nectar; ambhodheh-of the ocean; prasadad-from the mercy; badarayaneh-of Vyasa's son; parikshid-King Parikshit; uttara-of Uttara; parshve-on the side; nivishto-entered; ashrausham-I heard; anjasa-at once.
By the mercy of Shukadeva Gosvami, who is an ocean of the nectar of devotion to Krishna, I stayed by the side of King Parikshit and Uttara-devi and directly heard what they said.
Note: Shrila Sanatana Gosvami explains that only the mercy of a great devotee can one understand or speak the nectar of Shrimad-Bhagavatam.
param gopyam api snigdhe
shishye vacyam iti shrutih
tac chruyatam maha-bhaga
param gopyam-supremely hidden; api-although; snigdhe-afectionate; shishye-to a disciple; vacyam-may be said; iti-thus; shrutih-the Sruti-sastra; tat-that; shruyatam-should be heard; maha-bhaga-O fotunate one; goloka-of Goloka; mahima-the gloru; adhuna-now.
O fortunate one, now please hear the glory of Goloka, which although a great secret, the Vedas say may be revealed to an affectionate disciple.
purna tava pitamahi
shri-krishna-karuna-the mercy of Lord Krishna; sara-best; patra-object; nirdhara-determination; sat-spiritual; katham-conversation; shrutva-having heard; abhut-became; paramananda-purna-full of bliss; tava-your; pitamahi-grandmother.
When she heard this description of Lord Krishna's great mercy, your grandmother became filled with bliss.
Texts 8 and 9
shrotum phala-vishesham tad-
bhoga-sthanam ca sattamam
vaikunthad api manvana
vimrishanti hridi svayam
tac canakalayanti sa
tadrig-like this; bhakti-of devotional service; visheshasya-described; gopi-kanta-padabjayoh-of the lotus feet of Lord Krishna; shrotum-to hear; phala-fruit; vishesham-specific; tad-bhoga-of enjoyment; sthanam-place; ca-and; sattamam-greater; vaikunthad-than Vaikuntha; api-even; manvana-considering; vimrishanti-thought; hridi-in the heart; svayam-personally; tat-that; ca-and; anakalayanti-not seeing; sa-she; papraccha-asked; shri-parikshitam-King Pariksit.
Wishing to hear of (1) the result of great devotion to Lord Gopikanta and (2) the Lord's pastime-place above Vaikuntha, and not fully understanding them in her heart, she asked Shri Parikshit:
trailokyam grihinam padam
agrihanam ca tasyordhvam
shrimad-uttara uvaca-Shri Uttara said; kaminam-desiring; punya-kartrinam-of they who perform pious deeds; trailokyam-the three worlds; grihinam-of householders; padam-position; agrhanam-of they who are not householders; ca-also; tasya-of that; urdhvam-above; sthitam-situated; loka-catushtayam-four worlds.
Shri Uttara said: Three worlds are abodes for materialistic householders who perform pious deeds. Above them are four worlds that are abodes for they who are not householders.
Note: Shrila Sanatana Gosvami explains that the three worlds are the Bhuh, Bhuvah, and Svah planets. The householders here wish to enjoy the fruits of their work. Householders that have no material desires, by performing prescribed duties may go to Maharloka or the other higher planets, and, when their hearts are pure, may become liberated. This is described in Shrimad-Bhagavatam (4.24.29):
sva-dharma-nishthah shata-janmabhih puman
virincatam eti tatah param hi mam
avyakritam bhagavato 'tha vaishnavam
padam yathaham vibudhah kalatyaye
"A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahma, and if he becomes more qualified, he can approach Lord Shiva. A person who is directly surrendered to Lord Krishna, or Vishnu, in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Shiva and other demigods attain these planets after the destruction of this material world."*
The persons who are not householders are the naishtika-brahmacaris, vanaprasthas, and sannyasis. The four realms they attain are Maharloka, Janaloka, Tapoloka, and Satyaloka. The ultimate fate of these renounced souls is described in shrimad-Bhagavatam (2.6.20):
padas trayo bahish casan
aprajanam ya ashramah
antas tri-lokyas tv aparo
"The spiritual world, which consists of three-fourths of the Lord's energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds."*
bhogante muhur avrittim
ete sarve prayanti hi
mucyante brahmana saha
bhoga-enjoyment; aante-after; muhur-again; avrittim-return; ete-they; sarve-all; prayanti-attain; hi-certainly; mahar-adi-gatam-beginning with Maharloka; kecin-some; mucyante-are liberated; brahmana-Brahma; saha-with.
When their enjoyments are ended they all return. Some who go to Maharloka and the other higher planets become liberated with Lord Brahma.
Note: Shrila Sanatana Gosvami explains they who have material desires again take birth, but they who have no material desires and only act out of duty become liberated.
kecit kramena mucyante
labhante yatayah sadyo
muktim jnana-para hi ye
kecit-some; kramena-gradually; mucyante-become liberated; bhogan-enjoyments; bhuktva-having enjoyed; arcir-adishu-beginning with Arcirloka; labhante-attain; yatayah-sannyasis; sadyo-at once; muktim-liberation; jnana-paras-devoted to knowledge; hi-indeed; ye-who.
Some, after enjoying on Arcirloka and other planets, attain liberation. The renounced souls devoted to transcendental knowledge attain liberation at once.
Note: Shrila Sanatana Gosvami explains that Arcih is the demigod of fire and the other planets here are the planets in the Shishumara circle. This is described in Shrimad-Bhagavatam 2.2.24-31.
bhakta bhagavato ye tu
bhunjanah sukha-bhogams te
vishuddha yanti tat-padam
bhaktas-the devotees; bhagavato-of the Lord; ye-who; tu-indeed; sa-kamah-with desires; svecchaya-by their own wish; akhilan-all; bhunjanah-enjoying; sukha-bhogan-happinesses; te-they; vishuddhas-purified; yanti-attain; tat-padam-that abode.
The Lord's devotees that have material desires enjoy according to their own desires and when they become purified they also attain that abode.
vaikuntham durlabham muktaih
nishkama ye tu tad-bhakta
labhante sadya eva tat
vaikuntham-Vaikuntha; durlabham-difficult to attain; muktaih-by the liberated souls; sandrananda-cid-atmakam-filled with spiritual bliss; nishkamas-who have no material desires; ye-they who; tu-certainly; tad-bhaktas-devotees; labhante-attain; sadyas-at once; eva-indeed; tat-that.
The devotees that have no material desires at once attain the blissful spiritual realm of Vaikuntha, which even the liberated souls cannot attain.
Note: Shrila Sanatana Gosvami here quotes the description of Vaikuntha in Shrimad-Bhagavam 2.2.17-18, 2.9.9-10, and 10.28.14-15.
tatra-there; shri-krishna-padabja-of Lord Krishna's lotus feet; sakshat-direct; seva-service; sukham-happiness; sada-always; bahudha-in many ways; anubhavantas-experiencing; te-they; ramante-enjoy; dhik-krita-eclipsing; amritam-nectar.
Eternally and in many different ways experiencing there the happiness of direct service to Lord Krishna's lotus feet, a happiness that eclipses impersonal liberation, they feel great bliss.
jnana-bhaktas tu teshv eke
shuddha-bhaktah pare 'pare
prema-bhaktah pare prema-
parah prematurah pare
jnana-in knowledge; bhaktas-devotees; tu-certainly; teshu-among them; eke-some; shuddha-pure; bhaktah-devotees; pare-others; apare-others; prema-in love; bhaktah-devotees; pare-others; prema-parah-in great love; prema-by love; aturah-overwhelmed; pare-others.
Some are devotees situated in knowledge (jnana-bhakta), some are pure devotees (shuddha-bhakta), some are devotees situated in love (prema-bhakta), some are devotees situated in great love (premapara-bhakta), and some are overwhelmed by love (prematura-bhakta).
Note: Shrila Sanatana Gosvami explains that here four and a half, with the jnana-bhaktas the half, kinds of love are described. The devotion of the jnana-bhaktas is mixed with the desire for knowledge. The knowledge here is not the pathetic liberation of the impersonalists, but rather the awareness of the glories of serving the Lord's lotus feet. Maharaja Bharata is an example of the jnana-bhaktas.
The shuddha-bhaktas are devoted to the nine pocesses of devotional service. Their devotion is not distracted by frutive work, the desire for knowledge, or non-devotional renunciation. Maharaja Ambarisha is an example of the shuddha-bhaktas.
The prema-bhaktas want only to serve the Lord's lotus feet with love. Hanuman is an example of the prema-bhaktas.
The premapara-bhaktas are the Lord's affectionate associates who by the Lord's boundless mercy are tied by the chains of affectionately gazing at the Lord, gazing at the Lord with the longings of love, friendship with the Lord, and close friendship where they joke with the Lord. The Pandavas are examples of the premapara-bhaktas.
The prematura-bhaktas are always overwhelmed by the treasure of wonderful love. Uddhava and the Yadavas are examples of the prematura-bhaktas.
Although Vaikuntha cannot be attained without love for the Lord, there are varying degrees of that love. Thus the prema-bhaktas are better than the shuddha-bhaktas, the premapara-bhaktas better than the prema-bhaktas, and the prematura-bhaktas better than the premapara-bhaktas.
phale samyam na yujyate
taratamyam tu vaikunthe
kathancid ghatate na hi
taratamyavatam-gradations of higher and lower; esham-of them; phale-fruit; samyam-equality; na-not; yujyate-is engaged; taratamyam-gradations of higher and lower; tu-but; vaikunthe-in Vaikuntha; kathancid-somehow; ghatate-is; na-not; hi-certainly.
These different kinds of devotees do not attain the same results. Still, in Vaikuntha one is not considered better than the others.
samipyadau ca tulyata
na shruyate param prapyam
vaikunthad adhikam kiyat
paryavasyati-concludes; sarupya-samipya-adau-beginning with sarupya and samipya; ca-also; tulyata-equality; na-not; shruyate-is heard; param-better; prapyam-to be attained; vaikunthad-than Vaikuntha; adhikam-better; kiyat-how much?
Sarupya-mukti, Samipya-mukti, and the other kinds of liberation are also all equal. What place is better than Vaikuntha? The Vedas do not say.
Note: Shrila Sanatana Gosvami explains that sarupya-mukti is the liberation where one attains a four-armed form like the Lord's, and samipya-mukti is the liberation where one always stays near the Lord.
sarvesham astu va sukham
tat-pradesha-vishesheshu-in different places; sva-sva-bhava-visheshatah-accroding to different kinds of love; sva-sva-priya-vishesha-aptya-by attaining different objects of love; sarvesham-of all; astu-may be; va-or; sukham-happiness.
Each in his own part of Vaikuntha, each according to his own kind of love, and each attaining his own object of love, everyone is happy.
Note: Shrila Sanatana Gosvami explains that Ayodhya, Dvaraka, and the many other abodes of the Lord are situated in Vaikuntha. This is described in the Vedic literatures:
ya yatha bhuvi vartante
puryo bhagavatah priyah
tas tatha santi vaikunthe
The Lord's many favorite cities that rest on the earth also exist in Vaikuntha so the Lord may enjoy different pastimes in them.
param kashtam gatam tat-tad-
bhaktanam astu ka gatih
param kashtam-the highest point; gatam-attained; tat-tad-rasa-jatiyata-ucitam-according to the various mellows; atha-then; api-also; rasa-krit-of the Lord who performs the rasa dance; tadrig-bhaktanam-of the devotees; astu-is; ka-what?; gatih-goal.
The devotees in the different mellows have all attained the highest happiness. Still, what is the destination of they who are devoted to the Lord who performs the rasa-lila?
Texts 21 and 22
anyesham iva tesham ca
prapyam ced hrin na tripyati
na sahe tadrishim gatim
ye-who; sarva-nairapekshyena-with indifference to all; radha-dasya-the service of Shri Radha; icchavah-desiring; param-the Supreme; sankirtayanti-glorify; tan-nama-His name; ¨tadrisha-like this; priyatamayah-most dear; anyesham-of others; iva-like; tesham-of them; ca-also; prapyam-to be attained; ced-if; hrit-the heart; na-not; tripyati-is satisfied; aho-oh; nanda-yashoda-ader-beginning with Nanda and Yashoda; na-not; sahe-attains; tadrishim-like that; gatim-goal.
My heart is not happy if others attain the same destination attained by the loving devotees who chant the holy names and who, indifferent to all material goals, yearn to become Shri Radha's maidservants. I cannot tolerate that others attain the same destination as that attained by Nanda, Yashoda, and their associates.
Note: Shrila Sanatana Gosvami explains that the “others" here are the Pandavas and Yadavas.
vividhanam mahimnam hi
yatra kashthah parah parah
samudre sarito yatha
vividhanam-various; mahimnam-glories; hi-certainly; yatra-where; kashthah parah parah-the highest; kotinam-of millions; paryavasyanti-find their end; samudre-in the ocean; sarito-rivers; yatha-as.
The most sublime of millions of glories rest in them as many rivers enter the ocean.
tad-artham ucitam sthanam
ekam vaikunthatah param
apekshitam avashyam syat
tad-artham-for this reason; ucitam-proper; sthanam-place; ekam-one; vaikunthatah param-above Vaikuntha; apekshitam-in relation; avashyam-necessarily; syat-is; tat-that; prakashya-showing; uddharasva-please lift; mam-me.
The must have their own place above Vaikuntha. Please show it to me and rescue me.
Note: Shrila Sanatana Gosvami explains that the word “prakashya" means "please show me by describing it" and "uddharasva" means "please rescue me from this ocean of unhappiness filled with waves of doubts and whirlpools of illusions".
The description of the glories of Goloka Vrindaavana, which is above the material worlds, which is not destroyed at the time of cosmic devastation, and which is above even the realms of Vaikuntha, is the answer to this question of Uttara-devi.
matur evam maha-ramya-
tam natva sashru-romancam
shri-jaiminir-Shri Jaimini; uvaca-said; matur-of the mother; evam-thus; maha-ramya-very beautiful; prashnena-by the question; ananditah-delighted; sutah-the son; tam-to her; natva-bowing; sashru-with tears; romancam-and hairs erect; arebhe-began; pratibhashitum-to speak.
Shri Jaimini said: Delighted by his mother's beautiful question, the son bowed before her and, shedding tears and the hairs of his body erect in ecstasy, began to speak.
tavaiva yogyah prashno 'yam
na krito yash ca kaishcana
shri-parikshit uvaca-Shri Parikshit said; shri-krishna-Lord Krishna; jivite-life; matas-O mother; tadiya-from Him; virah-separation; asahe-unbearable; tava-of you; eva-indeed; yogyah-suitable; prashno-question; ayam-this; na-not; krito-done; yas-which; ca-and; kaishcana-by someone.
Shri Parikshit said: O mother for whom Lord Krishna is your very life and who cannot bear separation from Him, you can ask such a question. Others cannot.
Shrila Sanatana Gosvami explains that the word “Krishna-jivite" may also mean "you whom Krishna rescued from Ashvatthama's brahmastra-weapon".
That Uttara could not bear separation from Lord Krishna is described in Shrimad-Bhagavatam 1.10.9-10.
That Lord Krishna is her very life and that she cannot bear separation from Him show that Uttara is a very exalted devotee. For this reason it is proper for her, and not others, to ask this question.
yena pautrataya garbhe
tava saj-janma lambhitah
nija-own; priya-dear; sakhasya-of the friend; atra-here; shri-subhadra-pater-of Subhadra's husband; aham-I; yena-by whom; pautrataya-by being the grandson; garbhe-in the womb; tava-of you; sat-pious; janma-birth; lambhitah-attained.
In your womb I have taken a very pious birth as the grandson of Subhadra's husband, who was your dear friend.
Shrila Sanatana Gosvami explains that Subhadra was Lord Krishna's sister and her husband was Arjuna.
garbhantare ca dhrita-cakra-gadena yena
brahmastrato 'ham avitah sahito bhavatya
balye nareshu nija-rupa-parikshanam ca
nito muhuh parama-bhagavatocitam yat
yenanuvarti mahatam gunaih krito
vikhyapito 'ham kali-nigrahena
sampadya rajya-shriyam adbhutam tato
tac-chishya-rupena ca mat-priyam tam
samshravya shapam nilayandha-kupat
shri-vasudevena vikrishya nitah
prayopaveshaya matim dyu-nadyam
munindra-goshthyam upadeshya tattvam
shukatmana yena bhayam nirasya
pramodya ca sva-priya-sanga-danat
kathamritam samprati ca prapayye
krishnam pranamya nirupadhi-kripakaram tam
samvardhya vipra-vacanad arato grihitam
svasyanta-kalam idam eka-mana bruve te
garbha-the womb; antare-in; ca-and; dhrita-cakra-gadena-holding the club and cakra; yena-by whom; brahmastrato-from the brahmastra; aham-I; avitah-protected; sahito-with; bhavatya-you; balye-in childhood; nareshu-among men; nija-own; rupa-form; parikshanam-search; ca-also; nito-led; muhuh-again; parama-bhagavata-great devotees; ucitam-suitable; yat-which; yena-by whom; anuvarti-followed; mahatam-of the great souls; gunaih-by the virtues; krito-done; vikhyapito-celebrated; aham-I; kali-nigrahena-by the grasp of Kali; sampadya-attaining; rajya-royal; shriyam-opulence; adbhutam-wonderful; tato-then; nirvedito-explained; bhusura-shapa-dapanat-by the curse of the brahmana; tat-sishya-rupena-in the form of his disciple; ca-also; mat-priyam-dear to me; tam-Him; samshravya-describing; shapam-curse; nilayandha-kupat-from a blind well; shri-vasudevena-by Lord Krishna; vikrishya-pulled; nitah-brought; prayopaveshaya-for sitting down and fasting until death; matim-thoughts; dyu-nadyam-on the Ganges; munindra-goshthyam-in teh assembly of great sages; upadeshya-teaching; tattvam-the truth; shukatmana-by the heart of Sukadeva; yena-by Him; bhayam-fear; nirasya-dispelling; pramodya-delighting; ca-also; sva-priya-sanga-danat-by giving the association of the dear devotees; katha-talks; amritam-nectar; samprati-now; ca-and; prapayye-I give; krishnam-to Lord Krishna; pranamya-offering obeisances; nirupadhi-kripakaram-whose mercy has no limit; tam-Him; samvardhya-glorifying; vipra-of the brahmana; vacanad-from the words; arato-near; grihitam-taken; svasya-own; anta-end; kalam-time; idam-this; eka-mana-one heart; bruve-I speak; te-of you; prashna-of the question; uttaram-the answer; sakala-all; vaishnava-Vaishnava; shastra-scriptures; saram-the essence.
Bowing down before Lord Krishna who, holding a club and cakra, in your womb protected both you and me from the brahmastra, who in my childhood made me search, as the great devotees do, again and again for His form in the world of men, who gave me the virtues of the great souls, who made me famous for subduing Kali, who gave me wonderful royal opulence, who filled me with despair by arranging a bramana's curse, who in the form of His disciple told me of the curse, which I welcomed, who as Lord Vasudeva dragged me from the blind well of my home and made me sit by the Ganges, fasting until death, who in the form of Shri Shukadeva Gosvami taught me the truth in the assembly of sages, dispelled my fears, and delighted me, who by giving me the company of His dear devotee now makes me drink the nectar of words about Him, and who is kind without limit, I, nourished by the brahmana's words, with a single heart, at this, my last moment, will speak the answer to your question, an answer that contains the essence of all Vaishnava scriptures.
Shrila Sanatana Gosvami explains that these activities of King Parikshit are described in the following verses of Shrimad-Bhagavatam: 1.12.9, 10.1.6, 1.12.8-9, 1.12.30, 1.12.19-25, 1.18.37, 1.19.14, and 1.19.2.
Texts 33 and 34
sakshat-tatparyato 'py aham
tvam santoshayitum kshamah
tathapi sva-guroh praptam
atretihasam adau te
vyaktartham kathayamy amum
shruti-of Sruti; smritinam-and Smrti; vacyani-the words; sakshat-tatparyato-from the direct meaning; api-also; aham-I; vyakhyayas-of the explanation; bodhayitva-explaining; etat-this; tvam-you; santoshayitum-to satisfy; kshamah-able; tathapi-nevertheless; sva-guroh-of my own guru; praptam-attained; prasadat-from the mercy; samshaya-doubts; chidam-cutting; atra-here; itihasam-Itihasa; adau-beginning; te-you; vyakta-artham-to manifest; kathayami-I speak; amum-this.
I could satisfy you by quoting and explaining the Shruti and Smriti, but instead I will tell I story I got from the mercy of my guru, a story that will explain this and dispel all doubts.
vipro nishkincanah kashcit
pura pragjyotishe pure
tasyah sakashat tushtayah
svapne mantram dashaksharam
sakshad iva maha-nidhim
vipro-a brahmana; nishkincanah-penniless; kashcit-someone; pura-in ancient times; pragjyotishe pure-in Pragjyosia-pura; vasan-living; ajnata-not knowing; shastra-artho-the meaning of the scriptures; bahu-dravina-kamyaya-with a desire for great wealth; tatratya-devim-the demigoddess there; kama-akhyam-named Kama-devi; shraddhaya-with faith; anudinam-every day; bhajan-worshiping; tasyah-from her; sakashat-directly; tushtayah-pleased; svapne-in a dream; mantram-a mantra; dasha-ten; aksharam-syllables; lebhe-attained; madana-gopala-caranambhoja-of the lotus feet of Lord Madana Gopala; daivatam-the Deity; tad-dhyana-adi-vidhanadhyam-with many activities beginning with meditation; sakshad-directly; iva-as if; maha-nidhim-great treasure.
In ancient times a certain penniless brahmana who lived in Pragjyotisha-pura, who had no knowledge of the scriptures, and who with the desire for great wealth daily worshiped goddess Kama-devi there with faith, in a dream received from the satisfied goddess a ten-syllable mantra for the worship of Lord Madana-Gopala's lotus feet, a mantra that was spoken with instructions on its use in meditation and various kinds of worship and was like a great treasure.
devy-adeshena tam mantram
vivikte satatam japan
dhanecchaya nivritto 'bhul
lebhe ca hridi nirvritim
devi-adeshena-by the teaching of the goddess; tam mantram-this mantra; vivikte-in a secluded place; satatam-always; japan-chanting; dhana-for wealth; icchaya-with the desire; nivritto-renounced; abhut-became; lebhe-attained; ca-also; hridi-in his heart; nirvritim-happiness.
By the goddess' instruction always chanting the mantra in a secluded place, he gave up all desire for wealth and became happy at heart.
Shrila Sanatana Gosvami explains that, thinking it only a dream, the brahmana did not at once chant the mantra. Only when she instructed him again, in a second dream, did he chant it.
sa kincit para-laukikam
sadhanam kila sadhyam ca
vastu-tattva-the truth; anabhijno-not knowing; anyat-another; sas-he; kincit-something; para-laukikam-spiritual; sadhanam-method; kila-indeed; sadhyam-attainemnt; ca-also; vartamanam-being; amanyata-considered.
Although he could not understand the truth, he thought there was both a spiritual goal to be attained and a way to attain it.
Shrila Sanatana Gosvami explains that although formerly he had no interest in anything spiritual, now, by the power of the mantra, he had faith in a spiritual goal and a way to attain it.
bhramams tirtheshu bhikshaya
gato nirvahayan deham
griha-house; adikam-beginning with; parityajya-renouncing; bhraman-wandering; tirtheshu-in the holy places; bhikshaya-by begging; gato-went; nirvahayan-maintaining; deham-his body; ganga-sagara-sangamam-to the place where the Ganges meets the ocean.
Renouncing his home and other things, and maintining his body by begging as he wandered to the holy places, he came to the place where the Ganges meets the ocean.
Shrila Sanatana Gosvami explains that as he traveled to the holy places he became free from sin and material desires.
vipran ganga-tate 'pashyat
prayasho grihino bahun
vipran-the brahmanas; ganga-of the Ganges; tate-on the shore; apashyat-saw; sarva-vidya-visharadan-learned in all knowledge; sva-dharma-acara-niratan-devoted to performing their duties; prayasho-mostly; grihino-householders; bahun-many.
At the Ganges' shore he saw many dutiful brahmanas who were learned in all knowledge and were mostly householders.
Shrila Sanatana Gosvami explains that the branches of knowledge these brahmanas knew are described in the Vishnu Purana:
angani vedash catvaro
dharma-shastram puranam ca
vidya hy etash caturdasha
The fourteen branches of knowledge are: the four Vedas, the Vedangas, the Mimamsa, the many nyaya-shastras, the dharma-shastras, and the Puranas.
tair varnyamanam acaram
avashyakam tatha kamyam
svargam sushrava tat-phalam
tair-by them; varnyamanam-being described; acaram-duties; nitya-regular; naimittika-and for special occasions; adikam-beginning; avashyakam-necessarily; tatha-then; kamyam-desirable; svargam-Svargaloka; sushrava-heard; tat-of that; phalam-the fruit.
He heard them describe the regular and occasional ritual duties by which one attains material things and goes to Svargaloka.
pravrittah shikshitah sa taih
nana-various; sankalpa-conceptions; vakyais-with words; ca-also; tad-anusthana-nishthatam-faith in that; drishtva-seeing; tatra-there; udita-arose; shraddhah-faith; pravrittah-engaged; shikshitah-taught; sas-that; taih-by them.
Seeing their faith in these various duties, he also had faith and he acted on their teachings.
devy-ajnad arato mantram
api nityam raho japan
tat-prabhavan na lebhe 'ntah-
santosham teshu karmasu
devi-ajnad-by the order of the goddess; arato-not engaged; mantram-the mantra; api-also; nityam-regularly; raho-in secret; japan-chanting; tat-prabhavat-by the power of it; na-not; lebhe-attained; antah-inside; santosham-happiness; teshu-in these; karmasu-works.
By the goddess' order he regularly chanted the mantra in secret. By the mantra's power his heart was not satisfied with these karma-rituals.
sa nirvidya gatah kashim
yati-prayan janams tatra-
sas-he; nirvidya-dissatisfied; gatah-went; kashim-to Varanasi; dadarsha-saw; bahu-desha-jan-people from many countries; yati-sannyasis; prayan-mostly; janan-people; tatra-there; advaita-of monism; vyakhya-the explanations; vivadinah-debating.
Dissatisfied, he went to Varanasi, where he saw many people from different coutnries, mostly sannyasis, debating the theories of monism.
gatva prati-matham yatin
natva sambhashya vishramam
tesham parshve cakara sah
vishveshvaram-to Lord Vishveshvara; pranamya-offering obeisances; adau-first; gatva-having gone; prati-matham-to every monastery; yatin-to the sannyasis; natva-bowing; sambhashya-speaking; vishramam-rest; tesham-of them; parshve-by the side; cakara-did; sah-he.
He offered obeisances to Lord Vishveshvara and then, going to each monastery, offered obeisances to the sannyasis, conversed with them, and rested by their side.
moksham bodhayatam vakyaih
saram mene sa tan-matam
vadeshu-in the Vedas; shuddha-pure; buddhinam-intelligence; tesham-of them; pani-of the hand; tala-in the palm; stha-standing; vat-as if; moksham-liberation; bodhayatam-explaining; vakyaih-with words; saram-the essence; mene-considered; sas-he; tat-matam-of their philosophy.
Their intelligence clear in the Vedas, they spoke as if liberation stood in the palms of their hands. He thought about the essence of their views.
Texts 48 and 49
shrinvann aviratam nyasa-
snanam vishveshvaram pashyams
tesham sange 'prayasatah
sannyasam kartum ishtavan
shrinvan-hearing; aviratam-continually; nyasa-from renunciation; mokshat-of liberation; utkarsha-parani-superiority; sah-he; tebhyo-from them; vedanta-vakyani-the words of Vedanta; mani-karnyam-in the Ganges; samacaran-doing; snanam-bath; vishveshvaram-Lord Vishveshvara; pashyan-seeing; tesham-of them; sange-in the company; aprayasatah-without effort; mishta-sweet; ishta-desired; bhogan-enjoyments; bhunjanah-enjoying; sannyasam-sannyasa; kartum-to do; ishtavan-desired.
Again and again hearing from them the words of Vedanta, which proclaim the superiority of impersonal liberation, bathing at the Manikarna-ghata, gazing at Lord Vishveshvara, happily staying among them, and eating many sweets, he wished to take sannyasa.
sva-japyam gauravad devyas
atyajann ekada svapne
sva-japyam-to be chanted by him; gauravad-repsectfully; devyas-from the goddess; tatha-then; antah-inside; sukha-happiness; labhatah-by obtaining; atyajan-not renouncing; ekada-one day; svapne-in a dream; apashyat-saw; tan-mantra-devatam-the Deity of his mantra.
Because it brought happiness to his heart, he did not stop respectfully chanting the mantra the goddess gave. Then one night in a dream he saw the Deity of the mantra.
na lebhe sa mano-balam
tat-of Him; maha-ramyata-by the great handsomeness; akrishtah-attracted; paramananda-great bliss; gocarah-perception; tat-japa-the chanting; anya-pravrittau-in other activities; hi-certainly; na-not; lebhe-obtained; sah-he; manah-of the mind; balam-strength.
Attracted by the Deity's great handsomeness, he became filled with bliss. Now his heart had no power to do anything but chant.
Shrila Sanatana Gosvami explains that his heart was no longer attracted to sannyasa, ritual bathing, or other activities.
dinah san svapnam agatah
taya devya sahagatya
tatradishtah shivena sah
iti-thus; kartavyata-about what should be done; mudhah-bewildered; dinah-poor; san-being; svapnam-dream; agatah-came; taya-by her; devya-the goddess; saha-with; agatya-coming; tatra-there; adishtah-instructed; shivena-by Lord Shiva; sah-he.
The poor fellow was bewildered about what to do. Then, accompanied by the goddess, Lord Shiva appeared in a dream and gave him this instruction:
Shrila Sanatana Gosvami explains that he thought, “Should I take sannyasa, or should I chant this mantra?"
ma murkha kuru sannyasam
drutam shri-mathuram vraja
tatra vrindavane 'vashyam
purnarthas tvam bhavishyasi
ma-don't; murkha-O fool; kuru-do; sannyasam-sannyasa; drutam-at once; shri-mathuram-to Shri Mathura; vraja-go; tatra-there; vrindavane-in Vrindavana; avashyam-necessarily; purna-full; arthah-goal; tvam-you; bhavishyasi-will become.
"Fool, don't take sannyasa! At once go to Shri Mathura. There, in Vrindavana, your desires will be fulfilled."
sotkantho mathuram gantum
muhus tam kirtayams tatah
sa tad-desha-disham gacchan
prayagam prapa vartmani
sa-with; utkanthah-yearnings; mathuram-Mathura; gantum-to go; muhuh-again; tam-that; kirtayan-glorifying; tatah-then; sah-he; tad-desha-that country; disham-the direction; gacchan-going; prayagam-Prayaga; prapa-attained; vartmani-on the path.
Eager to go to Mathura, and glorifying it again and again, as he went there he came to Prayaga.
Shrila Sanatana Gosvami explains that again and again he called out, "O Mathura! O Mathura! qith great love.
snanaya maghoshasi tirtha-raje
praptan sa sadhun satasho dadarsha
tasmin-there; lasat-glistening; madhava-of Lord Madhava; pada-feet; padme-lotus; ganga-on the Ganges; ashrita-shelter; tri-three; yamuna-Yamuna; manojne-beautiful; snanaya-to bathe; magha-in the month of Magha; ushasi-at sunrise; tirtha-raje-the king of holy places; praptan-attained; sah-he; sadhun-saintly persons; satashah-hundreds; dadarsha-saw.
There he saw hundreds of saintly persons who had come at sunrise in the month of Magha to bathe there at that king of holy places, which was beautiful with the Ganges and Yamuna, and which was touched by Lord Madhava's glistening lotus feet.
tesham sada gita-nati-stavadibhih
premnarta-nadair uditaish ca shobhitam
tesham-of them; sada-always; gita-songs; nati-obeisances; stava-prayers; adibhih-beginning with; shri-vishnu-of Lord Vishnu; puja-worship; utsavam-festival; aikshata-saw; abhitah-everywhere; tan-nama-the holy names; sankirtana-chanting; vadya-instrumental music; nartanaih-with dancing; premna-with love; arta-nadaih-with sounds; uditaih-said; ca-also; shobhitam-beautiful.
Everywhere he saw them, with songs, obeisances, prayers, nama-sankirtana, instrumental music, and dancing, observing a beautiful festival of the worship of Lord Vishnu.
so 'budho vismayam prapto
vaishnavan pricchati sma tan
he gayaka vandino re
bho vadaka nartaka re
bhavataikam kshanam svastha
na kolahalam arhatha
vadatedam vidhaddhe kim
kam varcayatha sadaram
sah-he; abudhah-ignorant; vismayam-wonder; praptah-attained; vaishnavan-the Vaishnavas; pricchati sma-asked; tan-them; he-O; gayakah-singers; vandinah-poets; re-O; dandavat-patinah-offerers of obeisances falling as sticks; bhuvi-to the ground; bhah-O; vadaka-reciters; nartakah-dancers; re-O; rama-Rama; krishna-and Krishna; iti-thus; vadinah-saying; rodakah-calling out; ramya-beautiful; tilakah-with tilaka; caru-beautiful; mala-garlands; dharah-wearing; narah-men; bhavata-be; ekam-one; kshanam-moment; svasthah-nice; na-not; kolahalam-a tumult; arhathah-should do; vadata-say; idam-this; vidhaddhe-places; kim-why?; kam-whom?; va-or; arcayatha-worship; sa-with; adaram-reverence.
Ignorant, and struck with wonder, he asked the Vaishnavas: "O singers, O reciters of prayers, O you who fall to the ground as sticks, O musicians, O you calling out Rama! Krishna!, O you crying, O you with beautiful tilaka, O you wearing a beautiful garland, be quiet for a moment, stop making so much noise, and tell me: what are you doing? Whom are you worshiping with such reverence?"
tac chrutvopahasanti sma
kecit tam kecid abruvan
re mudha tushnim tishtheti
ke 'py ucur dina-vatsalah
tat-that; shrutva-hearing; upahasanti sma-laughed; kecit-some; tam-at him; kecit-some; abruvan-said; re-O; mudha-fool; tushnim tishtha-be quiet; iti-thus; ke api-some; ucuh-said; dina-to the poor fellow; vatsalah-kind.
Hearing this, some laughed at him, some said, "Fool, be quiet!", and some, kind to the poor fellow, said:
aye vipra-ja janasi
na kincid bata mudha-dhih
vishnu-bhaktan punar maivam
sambodhaya na jalpa ca
aye-O; vipra-ja-born in a brahmana family; janasi-you know; na-not; kincit-anything; bata-indeed; mudha-bewildered; dhih-intelligence; vishnu-of Lord Vishnu; bhaktan-the devotees; punah-again; ma-not; evam-thus; sambodhaya-call; na-not; jalpa-talk; ca-also.
"O son of a brahmana, you don't know anything. Your intelligence is confused. Don't again and again call out to the Vaishnavas, and don't talk to them in this way.
bhagavantam ime vishnum
nityam vayam upasmahe
bhagavantam-the Supreme Personality of Godhead; ime-they; vishnum-Lord Vishnu; nityam-always; vayam-we; upasmahe-worship; guroh-from the guru; grihita-accepted; dikshakah-initiation; yatha-as; mantram-mantra; yatha-as; vidhi-rules.
"Initiated by a guru in mantras and rules of worship, we always worship Lord Vishnu, the Supreme Personality of Godhead.
eke gopalam ity evam
shri-nrisimha-tanum-the form of Lord Nrisimha; kecit-some; raghunatham-Lord Rama; tatha-then; apare-others; eke-some; gopalam-Lord Gopala; iti-thus; evam-in this way; nana-various; rupam-forms; dvija-uttama-O best of brahmanas.
"O best of brahmanas, some of us worship the form of Lord Nrisimha, some Lord Ramacandra, and some Lord Gopala. We worship Lord Vishnu, who has many forms."
tato 'sau lajjito vipro
'pricchat sa-prashrayam muda
kuto vasati kidrik sa
kam vartham datum ishvarah
shri-parikshit-Shri Parikshit; uvaca-said; tatah-then; asau-he; lajjitah-embarrassed; viprah-the brahmana; apricchat-asked; sa-prashrayam-humbly; muda-happily; kutah-where?; vasati-resides; kidrik-like this; sah-He; kam-what?; va-or; artham-benediction; datum-to give; ishvarah-is able.
Shri Parikshit said: Embarrassed, the brahmana humbly and cheerfully asked, "Where does He live? What benediction can He give?"
sada sarvatra vasati
bahish cantash ca sa prabhuh
kashcin na sadrishas tena
kathancid vidyate kvacit
shri-vaishnavah-the Vaishnavas; ucuh-said; sada-always; sarvatra-everywhere; vasati-resides; bahih-outside; ca-and; antah-inside; ca-and; sah-He; prabhuh-the master; kashcit-someone; na-not; sadrishah-like; tena-by Him; kathancit-something; vidyate-is; kvacit-somewhere.
The Vaishnavas said: "He is the Supreme Personality of Godhead. He lives everywhere eternally. He is within and He is without. No one is like Him.
yah sac-cid-ananda-ghano manoramah
vaikuntha-loke prakatah sada vased
yah sevakebhyah svam api prayacchati
sarva-everything; aantara-within; atma-the soul; jagat-of the worlds; ishvara-of the masters; ishvarah-the master; yah-who; sat-eternal; cit-full of knowledge; ananda-and bliss; ghanah-full; manoramah-handsome; vaikuntha-loke-in Vaikunthaloka; prakatah-manifested; sada-eternally; vaset-resides; yah-who; sevakebhyah-to His servants; svam-Himself; api-even; prayacchati-gives.
He, the Supersoul in everyone's heart, the master of the demigods that control the universes, the handsome person whose form is full of eternity, knowledge and bliss, eternally lives in Vaikunthaloka. He gives Himself as a gift to His servants.
tad atra vacyamanani
puranani muhuh shrinu
shruti-by the Shruti; smriti-and Smriti; stuyamanah-glorified with prayers; kena-by whom?; asya-of Him; mahima-the glory; ucyatam-may be said; tat-that; atra-here; vacyamanani-may be said; puranani-the Puranas; muhuh-again and again; shrinu-please hear.
The Shruti and Smriti offer prayers to Him. Who can speak His glories? In this place again and again you may hear the Puranas that describe Him.
Shrila Sanatana Gosvami explains that the question in the second sentence is answered in the third.
madhavam nama calokya
tato 'cirad idam sarvam
param ca jnasyasi svayam
madhavam-Madhava; nama-the name; ca-and; alokya-seeing; prati-rupam-the Deity form; jagat-prabhoh-of the Lord of the universe; tatah-then; acirat-quickly; idam-this; sarvam-all; param-then; ca-also; jnasyasi-you will understand; svayam-personally.
Gaze on Lord Madhava, the Deity form of the Lord of the universes, and soon you will understand everything.
tatah shri-madhavam vikshya
namams tasmin vyacashta sah
sarupyam svajape cintya-
shri-parikshid uvaca-Shri Parikshit said; tatah-then; shri-madhavam-Shri Madhava; vikshya-seeing; naman-bowing; tasmin-there; vyacashta-saw; sah-he; sarupyam-the same form; svajape-in the chanting; cintyamana-thinking; devasya-of the Lord; kincana-something.
Shri Parikshit said: Gazing at Lord Madhava and bowing down, he saw that Madhava and the Madana-Gopala he meditated on in his mantra were the same person.
tatra kincit puranam sa
shrinoti saha vaishnavaih
tair arcyamana vividha
vishnu-murtish ca pashyati
tatra-there; kincit-something; puranam-Purana; sah-he; shrinoti-hears; saha-with; vaishnavaih-the devotees; taih-by them; arcyamanah-worshiped; vividha-various; vishnu-of Lord Vishnu; murtih-the forms; ca-and; pashyati-sees.
There he heard some passages of the Purana in the Vaishnavas' company and he saw the many forms of Lord Vishnu they worshiped.
Shrila Sanatana Gosvami explains that the word “tatra" means "in Prayaga, near the Deity of Lord Madhava" and "kincit" means "the Magha-mahatmya and other passages".
tasya na syad acetasah
mad-devo jagad-isho 'yam
madhavo 'pi satam prabhuh
tathapi-nevertheless; pratyabhijneyam-understanding; tasya-of him; na-not; syat-is; acetasah-not thoughtful; mad-devah-my Lord; jagad-ishah-the Lord of the universes; ayam-He; madhavah-Madhava; api-although; satam-of the devotees; prabhuh-the Lord.
Bewildered, and still not understanding, He thought: The Lord of my mantra is the the Lord of the universes, and Lord Madhava is the Lord of the devotees.
Shrila Sanatana Gosvami explains that he did not understand that Lord Madana-Gopala, the Deity of His mantra, and the Deity of Lord Madhava were the same person.
idam sa vimrishaty esham
sa eva madhavash cayam
mayanyah ko 'py upasyate
idam-this; sah-he; vimrishati-thinks; esham-by them; upasyah-worshiped; jagad-ishvarah-the Lord of the universes; sah-He; eva-certainly; madhavah-Madhava; ca-and; ayam-He; maya-by me; anyah-another; kah api-someone; upasyate-is worshiped.
He wondered: Is the Lord I worship a person different from the Lord they worship, Madhava, the Lord of the universes?
na mad-devas tatah kasmat
pratiyeta sa madhavah
shankha-conch; cakra-disc; gada-club; padma-lotus; vibhushita-decorated; catuh-four; bhujah-arms; na-not; mat-my; devah-Lord; tatah-then; kasmat-how; pratiyeta-is thought; sah-He; madhavah-Madhava.
This Lord has four arms decorated with conch, cakra, club, and lotus. My Lord is not like He. How can my Lord be the same person as Lord Madhava?
rupa-dhari ca mat-prabhuh
na vamano 'py asau mina-
na-not; ayam-He; narardha-simhardha-rupa-dhari-manifesting a form half-man and half-lion; ca-also; mat-my; prabhuh-Lord; na-not; vamanah-a dwarf; api-also; asau-He; mina-a fish; kurma-a tortoise; kola-a boar; adi-beginning with; rupavan-having forms.
My Lord does not have a form half-man and half-lion. He is not a dwarf. He does not have forms of a fish, tortoise, boar, or other animals.
napi kodanda-panih syad
keshancid esham pujyena
gopalenastu va sadrik
na-not; api-also; kodanda-a bow; panih-in His hand; syat-is; raghavah-Ramacandra; raja-of a king; lakshanah-the nature; keshancit-of some; esham-by them; pujyena-worshiped; gopalena-by a cowherd boy; astu-is; va-or; sadrik-like.
He is not Ramacandra, who is a king and holds a bow in His hand. He is like the Gopala worshiped here by some.
manye 'thapi madiyo 'yam
na bhavej jagad-ishvarah
nasti tal-lakshanam magha-
mahatmyadau shrutam hi yat
manye-I think; athapi-still; madiyah-my; ayam-He; na-not; bhavet-is; jagad-ishvarah-the Lord of the universes; na-not; asti-is; tal-lakshanam-His nature; magha-mahatmya-adau-in the passages beginning with the Magha-mahatmya; shrutam-heard; hi-certainly; yat-which.
Still, I don't think my Lord is the Lord of the universes. He is not like the Lord I heard of in the Magha-mahatmya and the other passages.
goparbha-vargaih sakhibhir vane sa gah
vamshi-mukho rakshati vanya-bhushanah
dharmam satam langhayati-taro yatha
gopa-cowherd; arbha-boys; vargaih-by the gorups; sakhibhih-by friends; vane-in the forest; sah-He; gah-the cows; vamshi-the flute; mukhah-to His mouth; rakshati-protects; vanya-with forest flowers; bhushanah-decorated; gopangana-varga-with the gopis; vilasa-pastimes; lampatah-a rake; dharmam-religion; satam-of the pious; langhayati-tarah-jumps over; yatha-as.
Holding a flute to His mouth, and decorated with forest flowers, He protects the cows with His cowerd-boy friends. A rake who enjoys pastimes with the gopis, He jumps over the religion of the pious.
devyah prabhavad anandam
asyapy aradhane labhe
tan na jahyam kadapy enam
etan-mantra-japam na ca
devyah-of the goddess; prabhavat-by the power; anandam-bliss; asya-of Him; api-although; aradhane-in worship; labhe-attain; tan-that; na-not; jahyam-should be renounced; kadapi-ever; enam-this; etan-mantra-japam-mantra-chanting; na-not; ca-also.
By the power of the goddess I found bliss in worshiping Him. I will never give Him up or stop chanting His mantra.
evam sa purva-van-mantram
tam japan nirjane nijam
devam sakshad iveksheta
evam-thus; sah-he; purva-vat-as before; mantram-mantra; tam-that; japan-chanting; nirjane-in secret; nijam-own; devam-Lord; sakshat-directly; iva-as if; iksheta-may see; satam-of the devotees; sanga-of the association; prabhavatah-by the power.
Chanting his mantra in a secluded place, by the power of associating with the devotees he saw his Lord.
murcham apnoti karhicit
gamam alakshya shocati
vastu-sva-bhavat-by His own nature; ananda-bliss; murcham-fainting; apnoti-attains; karhicit-somehow; vyutthaya-rising; japa-of chanting; kala-time; apagamam-passing; alakshya-seeing; shocati-laments.
He fainted in ecstasy. When somehow he again stood, he lamented that so much time for chanting had been lost:
upadravo 'yam ko me 'nu-
jato vighno mahan kila
na samapto japo me 'dya-
tano ratriyam agata
upadravah-catastrophe; ayam-this; kah-what?; me-for me; anujatah-manifested; vighnah-impediment; mahan-great; kila-certainly; na-not; samaptah-attained; japah-chanting; me-my; adyatanah-now to be done; ratri iyam-night; agata-arrived.
How has this calamity happened to me? This is a great obstacle. Night has come, but I have not completed my chanting.
kim nidrabhibhavo 'yam me
kim bhutabhibhavo 'thava
aho mad-duh-svabhavo yac-
choka-sthane 'pi hrit-sukham
kim-whether?; nidra-by sleep; abhibhavah-defeated; ayam-this; me-me; kim-whether?; bhuta-by a ghost; abhibhavah-defeated; athava-or; ahah-oh; mat-my; duh-svabhavah-misfortune; yat-which; shoka-sthane-in misfortune; api-elaos; hrit-of the heart; sukham-happiness
Was I overcome by sleep? Was I possessed by a ghost? Ah, I am so wretched that even in this misfortune my heart somehow feels happy.
ekada tu tathaivasau
ekada-one day; tu-indeed; tatha-thus; eva-indeed; asau-this; shocan-lamenting; akrita-not taken; bhojanah-meal; nidranah-sleeping; madhavena-by Lord Madhava; idam-this; samadishtah-instructed; sa-santvanam-with consolation.
Lamenting and fasting, he fell asleep. Lord Madhava then consoled him, saying:
smara vakyam uma-pateh
tac chri-vrindavanam vraja
vipra-O Brahmana; vishveshvarasya-of the sumpreme master of the universes; anusmara-remember; vakyam-the words; uma-pateh-of Uma's husband; yamuna-of the Yamuna; tira-to the shore; margena-by the path; tat-that; shri-vrindavanam-to Shri Vrindavana; vraja-go.
Remember, O brahmana, the words of Lord Shiva, the master of the kings of the universe and the husband of Uma. Go on the Yamuna's path to Shri Vrindavana.
vilambam pathi kutrapi
ma kurusva kathancana
tatra-there; asadharanam-extraordinary; harsham-happiness; lampyase-you will attain; mat-prasadatah-by My mercy; vilambam-stay; pathi-on the path; kutrapi-somewhere; ma-don't; kurusva-do; kathancana-anything.
By My mercy you will find uncommon happiness there. Don't delay.
tatah sa pratar utthaya
hrishtah san prasthitah kramat
tatah-then; sah-he; pratah-in the morning; utthaya-rising; hrishtah-happy; san-being; prasthitah-set out; kramat-gradually; shriman-madhu-purim-Mathura City; praptah-attained; snatah-bathed; vishranta-tirthake-at Visrama-tirtha.
He rose early in the morning and, a happy man, began his journey. Gradually he reached Mathura City and he bathed at Vishrama-tirtha.
gato vrindavanam tatra
dhyayamanam nije jape
tam tam parikaram prayo
vikshyabhikshnam nananda sah
gatah-gone; vrindavanam-to Vrindavana; tatra-there; dhyayamanam-meditating; nije-own; jape-in chanting; tam tam parikaram-the Lord's associates; prayah-mostly; vikshya-seeing; abhikshnam-at every moment; nananda-rejoiced; sah-he.
Then he went to Vrindavana. As He chanted, in meditation he saw the Lord's associates. At every moment he rejoiced.
Shrila Sanatana Gosvami explains that he saw the very beauitful cows, cowherd people, kadamba trees, and other associates of the Lord.
tasmin go-bhushite 'pashyan
kam apitas tato bhraman
dishi sushrava rodanam
tasmin-there; gah-with cows; bhushite-decorated; apashyan-not seeing; kam api-something; itas tatah-here and there; bhraman-wandering; keshi-tirthasya-from Kesi-tirtha; purvasyam dishi-east; sushrava-heard; rodanam-crying.
Not seeing anyone in that land decorated with cows, he wandered here and there. Then he heard crying east of Keshi-tirtha.
Shrila Sanatana Gosvami explains that he did not see any people, only cows. Keshi-tirtha is glorified in the Varaha Purana, Mathura-mahatmya:
yatra keshi nipatitah
keshyah shata-guna prokta
yatra vishramito harih
"Keshi-tirtha, where Keshi died, is hundreds of times more sacred than the Ganges, and Vishrama-tirtha, where Lord Hari rested, is hundreds of times more sacred than Keshi-tirtha."
tad-dig-bhagam gatah premna
tad akarnya muhus tatra
tam manushyam amargayat
tad-dig-bhagam-in that direction; gatah-gone; premna-with love; nama-sankirtanair yutam-with chanting the holy names; tad akarnya-hearing that; muhuh-again and again; tatra-there; tam manushyam-a person; amargayat-sought.
He went in that direction. Hearing a human lovingly chanting the holy names, again and again he searched for him.
so 'pashyan kancid unmukhah
ghana-think; andhakara-blinding darkness; arnyantah-from the forest; sah-he; apashyan-not seeing; kancit-anyone; unmukhah-eager; nirdharya-dtermining; tad-dhvani-of that sound; sthanam-the place; yamuna-tiram-to the Yamuna's shore; avrajat-went.
Because of the forest's blinding darkness he could not see anyone. Concluding that the sound was coming from the Yamuna's shore, he eagerly went there.
sundaram tam udaikshata
tatra-there; nipa-of kadamba trees; nikunja- agrove; antah-within; gopa-vesha-paricchadam-dressed a s a cowherd boy; kishoram-a youth; su-kumarangam-with a delictae body; sundaram-handsome; tam-Him; udaikshata-saw.
There, in a kadamba grove, he saw a handsome youth with delicate limbs dressed as a cowherd boy.
Shrila Sanatana Gosvami explains that the youth wore a peacock-feather crown and was holding a flute, buffalo-horn bugle, stick, and other objects.
papata bhuvi dandavat
nija-his own; ishta-devata-worshipable Deity; bhrantya-with bewilderment; gopala-O Gopala; iti-thus; maha-muda-with great happiness; samahvayan-calling out; pranamaya-to offer obeisances; papata-fell; bhuvi-to the ground; danda-a stick; vat-like.
Mistakenly thinking this was his worshipable Deity, in great happiness he called out, O Gopala! and to offer respects fell as a stick to the ground.
Shrila Sanatana Gosvami explains that the brahmana thought this person was Krishna because of his dress and ornaments.
Texts 93 and 94
jnatva tam mathuram vipram
pasakam ca samagatam
nihsritya kunjad utthapya
tatah-then; jata-manifested; bahih-external; drishtih-vision; sah-he; sarvajna-of they who know all; shirah-crest; manih-the jewel; jnatva-knowing; tam-him; mathuram-Mathura; vipram-to the brahmana; kamakhyadesha-vasinam-a resident of Kma-desha; shriman-madana-gopala-of Shri Madana-Gopala; upasakam-a worshiper; ca-and; samagatam-come; nihsritya-leaving; kunjat-the grove; utthapya-lifting up; natva-bowing down; alingya-embracing; nyaveshayat-made sit down.
Returning to external vision, this person, who was the crest-jewel of they who know everything, could understand that this was a brahmana of Mathura living in Kama-desha and engaged in the worship of Lord Madana-Gopala. He came out from the forest grove, lifted his guest up, bowed before him, embraced him, and made him sit by his side.
Shrila Sanatana Gosvami explains that this person could understand that his guest had been sent by Shri Radha.
kincit tenanubhutam yad
vyanjayam asa sa-smitam
athatithyena-as a guest; santoshya-pleasing; vishvasa-utpadanaya-for faith; sah-he; kincit-something; tena-by him; anubhutam-experienced; yat-what; vyanjayam asa-manifested; sa-smitam-smiling.
He pleased him with hospitality and, to gain his trust, with a smile revealed something of what he had seen in life.
buddhva gopa-kumaram tam
vishvasto 'kathayat tasmin
sva-vrittam brahmano 'khilam
buddhva-knowing; gopa-kumaram-the cowherd boy; tam-him; labdhva-having attained; iva-as if; atma-to himself; priyam-dear; muda-with happiness; vishvastah-trusting; akathayat-said; tasmin-there; sva-vrittam-own actions; brahmanah-the brahmana; akhilam-everything.
Aware that this was a cowherd boy, and thinking him his dearmost friend, the brahmana, full of faith, happily narrated the story of his entire life.
sa-karpanyam idam casau
prashritah punar abravit
tam sarvajna-varam matva
sa-karpanyam-with pathos; idam-this; ca-also; asau-he; prashritah-humble; punah-again; abravit-said; tam-to him; sarvajna-varam-the best of they who know all; matva-considering; sattamam-the best of the devotees; gopa-nandanam-a cowherd boy.
Thinking him the best of they who know everything, the humble brahmana plaintively said to the exalted cowherd-boy.
shrutva bahu-vidham sadhyam
sadhanam ca tatas tatah
prapyam krityam ca nirnetum
na kincic chakyate maya
shri-brahmana uvaca-the brahmana said; shrutva-hearing; bahu-vidham-many kinds; sadhyam-goals; sadhanam-methods; ca-also; tatas tatah-then; prapyam-to be attained; krityam-to be done; ca-also; nirnetum-to determine; na-not; kincit-anything; shakyate-is possible; maya-for me.
The brahmana said: I have heard of many goals of life and many ways to attain them, but I do not have the power to determine what goal should be sought and how it is attained.
Shrila Sanatana Gosvami explains that some of the goals here are attainment of Svargaloka and attainment of impersonal liberation, and some of the methods to attain them are karma (pious fruitive work) and jnana (philosophical speculation). The brahmana had heard of these at the Ganges' shore, at Varanasi, and at other places.
yac ca devy-ajnaya kincid
tasyapi kim phalam tac ca
katamat karma vedmi na
yat-what; ca-and; devi-of the goddess; ajnaya-by the order; kincit-something; anutishthami-I follow; nityashah-regularly; tasya-of that; api-also; kim-what?; phalam-result; tat-that; ca-and; katamat-what?; karma-action; vedmi-I know; na-not.
I always follow the goddess' order. What am I doing? What will be the result? I don't know.
tenedam viphalam janma
manvanah kamaye mritim
param jivami kripaya
shivayor madhavasya ca
tena-by this; idam-this; viphalam-fruitless; janma-birth; manvanah-thinking; kamaye-I desire; mritim-death; param-then; jivami-I live; kripaya-by the mercy; shivayoh-of the two Shivas (Shiva and Parvati); madhavasya-of Lord Madhava; ca-and.
Thinking my life wasted, I yearn for death. It is only by the mercy of Lord Madhava and the two Shivas that I live.
Shrila Sanatana Gosvami explains that the two Shivas here are Lord Shiva and Goddess Kama-devi (Parvati).
dayalum tvam svadevavat
prapya hrishtah prapanno 'smi
kripanam mam samuddhara
taya-by her; eva-indeed; atra-here; adya-today; sarvajnam-all-knowing; dayalum-merciful; tvam-you; svadevavat-like ¨my own Lord; prapya-attaining; hrishtah-happy; prapannah-surrendered; asmi-I am; kripanam-a miser; mam-me; samuddhara-please lift up.
Here today I have attained you, who are very kind, who know everything, and who are like my own Lord. I am surrendered to you. Please rescue me, a wretched man.
Shrila Sanatana Gosvami explains that the word “svadevavat" means "like Lord Madana-Gopala" and the word "samuddhara" means "please rescue me from the ocean of doubt", or "please rescue me from the ocean of repeated birth and death".
nishamya sadaram tasya
vacanam sa vyacintayat
jata purnarthata kila
shri-parikshid uvaca-Shri Parikshit said; nishamya-hearing; sa-adaram-with respect; tasya-his; vacanam-statement; sah-he; vyacintayat-thought; etasya-of him; krita-krityasya-what should be done; jata-manifested; purna-full; arthata-meaning; kila-certainly.
Shri Parikshit said: Respectfully hearing these words, he thought: This person has attained the goal of life. He has attained all that is good.
taj-jape 'rhati nasaktim
kevalam-only; tat-padambhoja-sakshad-iksha-the direct sight of the Lord's lotus feet; avashishyate-remains; taj-jape-in mantra-chanting; arhati-is able; na-not; asaktim-attachment; kintu-but; tan-nama-kirtane-in chanting the holy names.
For him only the direct sight of the Lord's lotus feet remains. He should not attached to chanting mantras. He should be attached to chanting the Lord's holy nmaes.
Texts 104 and 105
kincin nasty eva sadhanam
shriman-madana-gopala-of Lord Madnaa-Gopala; pada-feet; abja-lotus; upasanat-by worshiping; param-then; nama-sankirtana-prayat-by chanting the holy names; vancha-desire; atita-beyond; phala-fruit; pradat-giving; tal-lila-of His pastimes; sthala-the places; palinam-protecting; shraddha-with faith; sandarshana-by the sight; adaraih-with faith; sampadyamanan-established; nitaram-greatly; kincit-something; na-not; asti-is; eva-indeed; sadhanam-the means.
There is no way other than the worship of Shri Madana-Gopala's lotus feet, a worship that consists mostly of glorification of His holy names, that gives a result beyond what one can desire, and that should be performed with faithful and respectful seeing of the places where the Lord enjoyed pastimes.
anyat sadhyam na kincana
sanjata-premakat-than pure love; ca-and; asmat-this; catur-varga-vidambakat-mocking the four goals of life; tat-padabja-vashi-karat-being overwhelmed for His lotus feet; anyat-other; sadhyam-goal; na-not; kincana-anything.
There is no goal other than pure love, which mocks the four goals of life and conquers the Lord's lotus feet.
Shrila Sanatana Gosvami explains that the four goals of life are material piety, economic development, sense gratification, and liberation.
iti bodhayitum casya
sva-vrittam eva nikhilam
nunam prak pratipadaye
iti-thus; bodhayitum-to enlighten; ca-and; asya-of him; sarva-all; samshayanodanam-remove doubt; sva-vrittam-my own story; eva-certainly; nikhilam-everything; nunam-indeed; prak-before; pratipadaye-I explain.
Therefore to enlighten him and remove his doubts I will tell ¨all of my own story.
svayam eva sva-mahatmyam
kathyate yan na tat satam
sammatam syat tathapy asya
nanyakhyanad dhitam bhavet
svayam-personally; eva-indeed; sva-own; mahatmyam-glorification; kathyate-is said; yat-which; na-not; tat-that; satam-of the great souls; sammatam-the conclusion; syat-is; tathapi-nevertheless; asya-of him; na-not; anya-another; akhyanat-story; hitam-good; bhavet-will be.
Although the great souls think a person should not speak his own glories, there is not another story that will be good for him.
evam vinishcitya mahanubhavo
gopatmajo 'sav avadhapya vipram
atmanubhutam gaditum pravrittah
pauraniko yadvad rishi-puranam
evam-thus; vinishcitya-thinking; mahanubhavah-very experienced; gopatmajah-cowherd boy; asau-he; avadhapya-giving attention; vipram-to the brahmana; atma-own; anubhutam-experience; gaditum-to relate; pravrittah-began; pauranikah-the Puranic sages; yadvat-as; rishi-to the sages; puranam-in the Puranas.
Thinking in this way, the very experienced cowherd boy turned to the brahmana and, as a sage speaking the Puranas to a company of sages, began to tell of his own experience.
Shrila Sanatana Gosvami quotes Devala Muni's definition of a sage:
niyatashi ca samyami
satya-sandho bhaved rishi
"A sage is one who is celibate, very austere, who eats little, controls his senses, speaks the truth, and has the power both to curse and to forgive."
vidyante 'thapi kathyate
mohadav api sangatam
shri-gopa-kumara uvaca-the cowherd boy Gopa-kumara said; atra-here; itihasah-histories; bahavah-many; vidyante-are; athapi-still; kathyate-is said; sva-vrittam-my own story; eva-indeed; anusmritya-remembering; moha-ectsasy; adau-beginning with; api-also; sangatam-met.
The cowherd boy Gopa-kumara said: For this there are many histories in the scriptures. Still, as I remember, I will tell the story of my own life and what I experienced in ecstatic trance.
Shrila Sanatana Gosvami explains that the word "moha" means "what I experienced in the trance of love for the Lord" and "adi" means "and other very confidential topics".
Texts 111 and 112
putro 'ham idrisho balah
purah gash carayan nijah
tasmin govardhane krishna-
tire vrindavane 'tra ca
mathure mandale balaih
samam vipra-vara sthitah
gopala-vrittaih-with the activities of a cowherd; vaishyasya-of a vaishya; govardhana-vilasinah-enjoying pastimes on Govardhana Hill; putrah-the son; aham-I; idrishah-like; balah-a boy; purah-before; gah-the cows; carayan-herding; nijah-own; tasmin-there; govardhane-on Govardhana; krishna- tire-on the shore of the Yamuna; vrindavane-in Vrindavana; atra-here; ca-and; mathure mandale-in the circle of Mathura; balaih-boys; samam-with; vipra-of brahmanas; vara-O best; sthitah-situated.
O best of brahmanas, I, the young son of a vaishya cowherd of Govardhana Hill, accompanied by young friends, tend my cows on Govardhana, the Yamuna's shore, here in Vrindavana forest, and in the circle of Mathura.
Shrila Sanatana Gosvami here quotes the description of the activities of the cowherd boys in Shrimad-Bhagavatam 10.24.21. He also notes that later in the book it will be revealed that Gopa-kumara's eternal rasa is as a cowherd boy.
vana-madhye ca pashyamo
nityam ekam dvijottamam
paryatantam itas tatah
kirtayantam muhuh krishnam
nrityantam kvapi gayantam
kvapi hasa-param kvacit
vikroshantam kvacid bhumau
skhalantam kvapi mattavat
lunthantam bhuvi kutrapi
rudantam kvacid uccakaih
visamjnam patitam kvapi
pankayantam gavam vartma-
rajamsi mritavat kvacit
vana-of the forest; madhye-in the midst; ca-also; pashyamah-we see; nityam-always; ekam-one; dvijottamam-best of brahmanas; divya-murtim-splendid form; virakta-with renunciation; adhyam-rich; paryatantam-wandering; itas tatah-here and there; kirtayantam-glorifying; muhuh-again and again; krishnam-Krishna; japa-dhyana-ratam-devoted to chanting and meditayion; kvacit-sometimes; nrityantam-dancing; kvapi-sometimes; gayantam-singing; kvapi-sometimes; hasa-param-laughing; kvacit-sometimes; vikroshantam-crying; kvacit-sometimes; bhumau-to the ground; skhalantam-falling; kvapi-sometimes; mattavat-as a madman; lunthantam-rolling; bhuvi-on the ground; kutrapi-sometimes; rudantam-calling out; kvacit-sometimes; uccakaih-greatly; visamjnam-unconscious; patitam-fallen; kvapi-sometimes; shlesha-lalashru-dharaya-with streams of tears of love; pankayantam-muddying; gavam-of the cows; vartma-on the path; rajamsi-the dust; mritavat-like a corpse; kvacit-sometimes.
In the middle of the forest we always see a great brahmana whose form is splendid, who is rich in renunciation, and who wanders here and there again and again chanting the holy names of Lord Krishna, sometimes engaged in japa and meditation, sometimes dancing, sometimes singing, sometimes laughing loudly, sometimes crying, sometimes falling to the ground, sometimes rolling on the ground as a madman, sometimes louldy calling out, sometimes fainting unconscious, sometimes muddying the gorund with a stream of tears of love, and sometimes lying as a corpse on the dust of the cowpath.
kautukena vayam bala
yamo 'mum vikshitum sada
sa tu gopa-kumaran no
labdhva namati bhaktitah
kautukena-with curiousity; vayam-we; balah-boys; yamah-go; amum-to him; vikshitum-to see; sada-always; sah-he; tu-indeed; gopa-kumaran-cowherd boys; nah-us; labdhva-attaining; namati-bows; bhaktitah-with devotion.
Out of curiousity we boys always go to see him. When we come he bows down to us with devotion.
gadham ashlishyati premna
parityaktum na shaknoti
gadham-firmly; ashlishyati-embraces; premna-with love; sarva-all; angeshu-limbs; sa-with; cumbanam-kissing; parityaktum-to leave; na-not; shaknoti-is able; madrishan-like us; priya-bandhuvat-like a dear friend.
Out of love he tightly embraces us and kisses our bodies. As if we were his dearest friends, he cannot leave us.
prapyalingya jagada mam
maya-by me; go-rasa-of milk; dana-gifts; adi-beginning with; sevaya-with service; asau-he; prasaditah-is pleased; ekada-once; yamuna-of the Yamuna; tire-on the shore; prapya-attaining; alingya-embracing; jagada-said; mam-to me.
He was pleased by my gifts of milk and other services. One day, finding me on the Yamuna's shore, he embraced me and said:
vatsa tvam sakalabhishta-
siddhim icchasi ced imam
snatva keshyam grihana mat
vatsa-O child; tvam-you; sakala-all; abhishta-desired; siddhim-perfections; icchasi-desire; cet-if; imam-this; prasadam-mercy; jagad-ishasya-of the Lord of the universes; snatva-bathing; keshyam-at Kesi-tirtha; grihana-take; mat-from me.
Child, if you wish the the perfection desired by all, then bathe in Keshi-tirtha and you may take from me the mercy of the Lord of the universes.
evam etam bhavan-mantram
purna-kamo 'napekshyo 'pi
evam-thus; etam-this; bhavat-of you; mantram-mantra; snataya-bathed; upadidesha-taught; me-me; purna-fulfilled; kamah-desires; anapekshyah-indifferent; api-although; sah-he; dayalu-shiromanih-the crest-jewel of the merciful.
Then, when I had bathed, he, the crest jewel of the merciful, who, although he was indifferent ot all material things had all his desires fulfilled, taught me your mantra.
Shrila Sanatana Gosvami explains that this was the same ten-syllable mantra the brahmana chanted.
dhyeyam uccarayan jape
premakulo gato moham
rudan virahiniva sah
puja-of worship; vidhim-the method; shikshayitum-to teach; dhyeyam-to be meditated; uccarayan-speaking; jape-in chanting; prema-akulah-overcome by love; gatah-gone; moham-into a trance; rudan-crying; virahini-a woman separated from her beloved; iva-as; sah-he.
Then, to teach the method of worship he began to describe the Lord, the object of meditation. Overcome with love, and crying as a woman separated from her lover, he suddenly fainted in ecstasy.
samjnam prapto 'tha kincin na
prashtum shakto maya bhiya
utthaya vimanasko 'gat
kvapi praptah punar na sah
samjnam-consciousness; praptah-attained; atha-then; kincit-something; nah-he; prashtum-to ask; shaktah-able; maya-by me; bhiya-with fear; utthaya-rising; vimanaskah-upset; agat-went; kvapi-somewhere; praptah-attained; punah-again; na-not; sah-he.
When he became conscious again I was too frightened to ask him anything. His mind fixed on something else, he suddenly rose and left. I never met him again.
maya tu kim idam labdham
kim asya phalam eva va
mantrah katham sadhaniya
iti jnatam na kincana
maya-by me; tu-indeed; kim-what?; idam-this; labdham-attained; kim-what?; asya-of it; phalam-the result; eva-certainly; va-or; mantrah-the mantra; katham-how?; sadhaniya-practiced; iti-thus; jnatam-known; na-not; kincana-anything.
What had I obtained? What result would it bring? How should the mantra be chanted? I did not know anything.
mantram tam kevalam mukhe
kenapy alakshito 'jasram
japeyam kautukad iva
tad-vakya-gauravena-out of respect for his words; eva-indeed; mantram-mantra; tam-the; kevalam-only; mukhe-on my mouth; kenapi-by anyone; alakshitah-not seen; ajasram-always; japeyam-to be chanted; kautukat-with eagerness or wonder; iva-like.
Out of respect for his words this mantra alone was on my mouth. Unnoticed by anyone, I eagerly chanted it at every moment.
Shrila Sanatana Gosvami explains that he chanted the mantra silently. The word "kautukat" may also mean “filled with wonder".
prabhavat tadrishena ca
japena citta-shuddhir me
tatra shraddhapy ajayata
tat-that; maha-purushasya-of the Supreme Person; eva-certainly; prabhavat-by the power; tadrishena-like that; ca-also; japena-by chanting; citta-of the heart; shuddhih-purification; me-of me; tatra-there; shraddha-faith; api-also; ajayata-was born.
By the power of that great person my heart became purified as I chanted. Then I developed faith.
tam mantram manyamano 'ham
tushyan japa-paro 'bhavam
tat-his; vakyam-words; ca-and; anusandhaya-to search; jagad-ishvara-of the Lord of the universes; sadhakam-qualified; tam-that; mantram-mantra; manyamanah-remembering; aham-I; tushyan-satisfied; japa-parah-devoted to chanting; abhavam-became.
Thinking of his words I decided that this mantra would lead me to the Lord of the universes. I became happy and I was dedicated to chanting it.
kidrisho jagad-isho 'sau
kada va drishyatam maya
grihadin jahnavim agam
kidrishah-like what?; jagad-ishah-the Lord of the universes; asau-He; kada-when?; va-or; drishyatam-will be seen; maya-by me; tad-eka-lalasah-intent only on Him; hitva-leaving; griha-adin-home and other things; jahnavim-to the Ganges; agam-I went.
I thought: What is the Lord of the universes like? When will I see Him? Intent only on Him, I left my home and everything and went to the Ganges.
durac chankha-dhvanim shrutva
tat-padam pulinam gatah
vipram vikshyanamam tatra
durat-from far away; sankha-of a conchshell; dhvanim-the sound; shrutva-having heard; tat-padam-that place; pulinam-to the shore; gatah-gone; vipram-a brahmana; vikshya-seein; anamam-I bowed down; tatra-there; shalagrama-shila-of a Shalagrama-shila; arcakam-a worshiper.
Hearing a chonchshell I went to the riverbank. Seeing a brahmana worshiping a Shalagrama-shila, I bowed down in respect.
kam imam yajasi svaminn
iti prishto maya hasan
so 'vadat kim na janasi
kam-what?; imam-this; yajasi-you worship; svamin-O Svami; iti-thus; prishtah-asked; maya-by me; hasan-smiling; sah-he; avadat-said; kim-why?; na-not; janasi-you know; bala-O chaild; ayam-He; jagad-ishvarah-the Lord of the universes.
I asked him: O Svami, whom are you worshiping? He smiled and said: Child, don't you know? This is the Lord of the universes.
tac chrutvaham su-samprapto
nidhim labdhveva nirdhanah
nashtam va bandhavo bandhum
paramam mudam aptavan
tat-this; shrutva-hearing; aham-I; su-sampraptah-attained; nidhim-a treasure; labdhva-attained; iva-like; nirdhanah-a poor man; nashtam-destroyed; va-or; bandhavah-friend; bandhum-friend; paramam-great; mudam-happiness; aptavan-attained.
When I heard this I became happy as a penniless man who finds a treasure or a man who finds his long-lost dearest friend.
jagad-isham muhuh pashyan
jagad-isham-on the Lord of the universes; muhuh pashyan-gazing; dandavat-as a stick; sraddhaya-with faith; anamam-I bowed; pada-the feet; udakam-the water; sa-nirmalyam-prasadam; viprasya-of the brahmana; kripaya-by the mercy; apnuvam-I attained.
I gazed at the Lord of the universes and with faith I fell down as a stick to offer respects. By the brahmana's mercy I got the water of the Lord's feet and the prasadam offered to Him.
udyatena griham gantum
karande tena shayitam
vyalapam sasram idrisham
udyatena-risen; griham-home; gantum-to go; karande-in a box; tena-by him; shayitam-rested; jagad-isham-the Lord of the universes; vilokya-seeing; artah-unhappy; vyalapam-I lamented; sa-asram-with tears; idrisham-like this.
When he was about to go home he put the Lord of the universes to rest in a box. When I saw this I became very unhappy and, shedding tears, I lamented:
ha ha dhritah karandantar
kim apy asau na cabhunkte
nidra tu kshudaya katham
ha-alas; ha-alas; dhritah-held; karandantah-in a box; asthane-not the right place; parameshvarah-the Supreme Lord; kim api-something; asau-He; na-not; ca-also; abhunkte-ate; nidra-sleep; tu-indeed; kshudaya-with hunger; katham-why?
Alas! Alas! The Supreme Lord is put in a very unsuitable box. He has not eaten anything. How can He sleep if He is hungry?
prakrityaiva na janami
asmad vilakshanah kashcit
kvapy asti jagad-ishvarah
prakritya-by nature; eva-indeed; na-not; janami-I understand; mathura-of Mathura; brahmanottama-O great brahmana; asmat-of him; vilakshanah-unique; kashcit-one; kvapi-anywhere; asti-is; jagad-ishvarah-the Lord of the universes.
O best of brahmanas, that there might be another Lord of the universes in another place, I did not understand.
brahmanah santayitva mam
iti-thus; akritrima-sincere; santapam-distress; vilapa-by lamentation; aturam-overwhelmed; abravit-said; brahmanah-the brahmana; santayitva-comforting; mam-me; hrinavat-as if embarrassed; vinayanvitah-humble.
Me, who was sincerely aggreived, the humble brahmana, as if embarrassed, comforted and said:
nava-vaishnava kim kartum
daridrah shaknuyam param
arpayami sva-bhogyam hi
nava-vaishnava-O new Vaishnava; kim-what?; kartum-to do; daridrah-a poor man; shaknuyam-I can do; param-more; arpayami-I offer; sva-bhogyam-what I eat; hi-indeed; jagad-ishaya-to the Lord of the universes; kevalam-only.
O new Vaishnava, what more can I, a poor man, do? I offer to the Lord of the universes only what I myself can eat.
yadi pujotsavam tasya
vaibhavam ca didrikshase
maha-sadhoh purim yahi
tatra sakshat samikshasva
idanim etya mad-gehe
yadi-if; puja-of worship; utsavam-a great festival; tasya-of Him; vaibhavam-the opulence; ca-and; didrikshase-you wish to see; tada-then; etat-this; desha-of the country; rajasya-of the king; vishnu-of Lord Vishnu; puja-worship; anuraginah-loving; maha-sadhoh-great saint; purim-to the city; yahi-go; vartamanam-now; aduratah-not far away; tatra-there; sakshat-directly; samikshasva-see; durdarsham-rare to see; jagad-ishvaram-the Lord of the universes; hrit-the heart; purakam-filling; maha-great; anandam-bliss; sarvatha-in all respects; anubhavishyasi-you will experience; idanim-now; etya-going; mat-my; gehe-in the home; bhunkshva-eat; vishnu-vinoditam-what was enjoyed by Lord Vishnu.
If you wish to see His opulence and a great festival of His worship, then to the nearby palace of this country's saintly king, who loves to worship Lord Vishnu. There you will directly see the Lord of the universes, who is so difficult to see. There you will see your heart filled with bliss. For now come to my home and eat the food that Lord Vishnu has enjoyed.
kshudito 'pi tad-alayam
tam pranamya tad-uddishta-
vartmana tam purim agam
tat-his; vaca-by teh words; ananditah-delighted; agatva-not going; kshuditah-hungry; api-even; tad-alayam-to his home; tam-to him; pranamya-bowing down; tad-uddishta-showed by him; vartmana-by the path; tam purim-to that palace; agam-I went.
I was delighted to hear his words. Even though I was hungry I did not go to his home, but I bowed down before him and, following the path he showed, at once went to the palace.
apurvam tumulam durac
chrutvapriccham amum janan
antah-pure-in the palace; deva-kule-in the temple; jagad-isha-of the Lord of the universes; arcana-dhvanim-the sound of worship; apurvam-unprecedented; tumulam-tumult; durat-from afar; srutva-hearing; apriccham-I asked; amum-this; janan-some people.
From far away I heard unprecedented tumultuous sounds of the worship of the Lord of the universes. I asked questions of the people there.
Shrila Sanatana Gosvami explains that the sounds were wonderful singing and instrumental music. The questions asked may have been "Where is the Lord of the universes?" or “What are these sounds?"
vijnaya tatra jagad-ishvaram ikshitum tam
kenapy avarita-gatih sa-javam pravishya
shrimac-caturbhujam apashyam aham samaksham
vijnaya-knowing; tatra-there; jagad-ishvaram-the Lord of the universes; ikshitum-to see; tam-Him; kenapi-somehow; avarita-gatih-without being stopped; sa-javam-quickly; pravishya-entering; sankha-conchshell; ari-cakra; pankaja-lotus; gada-and club; vilasat-glistening; kara-hands; abjam-lotus flower; shrimat-handsome; catuh-four; bhujam-arms; apashyam-saw; aham-I; samaksham-before my eyes.
Understanding that the Lord of the universes was there, I, not stopped ny anyone, quickly entered to see Him. There before my eyes I saw Him, a conchshell, disc, lotus and club in the splendid hands of His four handsome arms, . . .
Shrila Sanatana Gosvami explains that he understood either: 1. where the sounds were coming from, or 2. where the Lord of the universes was. Without being stopped by anyone, he quickly entered the temple.
purnendu-vaktram amrita-smitam abja-netram
sarva-all; anga-limbs; sundarataram-very handsome; nava-new; megha-cloud; kantim-splendor; kausheya-silk; pita-yellow; vasanam-garments; vana-malayadhyam-rich with a garland of forest flowers; sauvarna-bhushanam-with golden ornaments; avarnya-indescribable; kishora-youthful; murtim-form; purna-full; indu-moon; vaktram-face; amrita-of nectar; smitam-a smile; abja-lotus; netram-eyes.
. . .all His limbs very handsome, splendid as a new cloud, dressed in yellow silk, rich with a garland of forest flowers, decorated with golden ornaments, His youthful form beyond description, His face a full moon, His smile nectar, His eyes lotus flowers, . . .
nrityadikam ca purato 'nubhavantam arat
tishthantam asana-vare su-paricchadaugham
sampujita-worshiped; vividha-various; durlabha-rare; vastu-vargaih-with substances; seva-service; anusakta-devoted; paricaraka-servants; vrinda-multitude; jushtam-served; nritya-dancing; adikam-beginning with; ca-also; puratah-in the presence; anubhavantam-experiencing; arat-near; tishthantam-standing; asana-vare-on a beautiful throne; su-paricchada-of paraphernalia; augham-with a flood.
. . . worshiped by His devoted servants with a host of rare and glorious things, seeing the dancing and other entertainments played before Him, sitting on a wonderful throne, and served with a flood of paraphernalia.
pranaman dandavan muhuh
vyacintayam idam svasya-
pashyam adya didrikshitam
paramananda-of great bliss; purnah-filled; aham-I; pranaman-bowing; dandavat-like a stick; muhuh-again and again; vyacintayam-I thought; idam-this; svasya-own; apashyam-I saw; adya-today; didrikshitam-what I wished to see.
Filled with bliss, again and again I fell down as a stick to offer obeisances. I thought: Today I saw what I wished to see.
na gamishyamy atah kvacit
vaishnavanam ca kripaya
tatraiva nyavasam sukham
sampraptah-attained; janma-of my birth; saphalyam-the fruit; na-not; gamishyami-I will go; atah-from here; kvacit-ever; vaishnavanam-of the devotees; ca-also; kripaya-by the mercy; tatra-there; eva-indeed; nyavasam-I live; sukham-happily.
Now my birth is a success. I will never leave this place. By the Vaishnavas' mercy I happily lived there.
Texts 148 and 149
yatnan mantram raho japan
asyas tu vraja-bhumeh shrir
gopa-krida-sukham ca tat
kadacid api me brahman
bhunjanah-eating; vishnu-of Lord Vishnu; naivedyam-the prasadam; pashyan-seeing; puja-of the worship; maha-the great; utsavam-festival; shrinvan-hearing; puja-worship; adi-beginning with; mahatmyam-the glorification; yatnat-with effort; mantram-the mantra; rahah-in secret; japan-chanting; asyah-of that; tu-indeed; vraja-bhumeh-land of Vraja; shrih-the beauty; gopa-of the gopas; krida-of the pastimes; sukham-the happiness; ca-also; tat-that; kadacit-ever; api-also; me-of me; brahman-O brahmana; hridayat-from the heart; na-not; apasripati-goes.
O brahmana, I ate the prasadam of Lord Vishnu, saw the great festival of His worship, heard the glories of worshiping Him, and secretly chanted my mantra with great care. Still, from my heart the beauty of Vrajabhumi and the happiness of playing as a cowherd boy never left my heart.
Shrila Sanatana Gosvami quotes the following verse glorifying the prasadam of Lord Vishnu:
shadbhir masopavasais tu
yat phalam parikirtitam
bhunjatam tat kalau yuge
"In Kali-yuga they who eat Lord Vishnu's prasadam attain the same result said to be gained by fasting for six months."
The word "kadacit" here means "awake or even asleep".
evam dinani katicit
sanandam tatra tishthatah
evam-thus; dinani-days; katicit-some; sanandam-blissfully; tatra-there; tishthatah-staying; tadrik-like that; puja-vidhane-in the offering of worship; me-of me; parama-great; lalasa-yearning; ajani-became.
Happily staying there for some days, I developed a great yearning to worship the Lord in that way.
athaputrah sa raja mam
vaideshikam api priyat
su-shilam vikshya putratve
atha-then; aputrah-sonless; sah-that; raja-king; mam-to me; vaideshikam-a foreigner; api-although; priyat-out of love; su-shilam-good character; vikshya-seeing; putratve-as a son; parikalpya-considering; acirat-soon; mritah-died.
The king, who was sonless, and who, seeing my good character, affectionately considered me his adopted son even though I was a foreigner, soon died.
maya ca labdhva tad-rajyam
pravartita tad-annaish ca
bhojyante sadhavo 'nv-aham
maya-by me; ca-and; labdhva-obtained; tad-rajyam-his kingdom; vishnu-puja-of the worship of Lord Vishnu; muda-happiness; adhika-increased; pravartita-begun; tad-annaih-by his food; ca-also; bhojyante-eaten; sadhavah-saintly devotees; anu-aham-every day.
Inheriting his kingdom, I increased the bliss of the worship of Lord Vishnu. Every day many saintly devotees enjoyed His prasadam.
svayam ca kvacid asaktim
akritva purvavad vasan
japam nirvahayan bhunje
prasadannam prabhoh param
svayam-personally; ca-and; kvacit-somewhere; asaktim-attachment; akritva-not doing; purvavat-as before; vasan-residing; japam-chanting; nirvahayan-doing; bhunje-I ate; prasadannam-prasadam food; prabhoh-of the Lord; param-then.
Not attached to any of this, I remained as before. I chanted my mantra and I ate the Lord's prasadam.
Shrila Sanatana Gosvami explains that by the mantra's power he remained unattached to the royal opulences there. He continued to live as an unattached, peniless person, as he had before he inherited the kingdom. He accepted only the Lord's prasadam, and that only to maintain his body.
rajno 'sya parivarebhyah
pradam rajyam vibhajya tat
duhkham me bahudhodbhavat
rajnah-of the king; asya-of him; parivarebhyah-to teh associates; pradam-given; rajyam-kingdom; vibhajya-dividing; tat-that; tathapi-nevertheless; rajya-of the kingdom; sambandhat-in relationship; duhkham-unhappiness; me-of me; bahudha-great; udbhavat-arose.
Although I divided the kingdom among the king's associates, still it made me very unhappy.
Shrila Sanatana Gosvami explains that a kingdom does not please an intelligent Vaishnava.
kadapi para-rashtrad bhih
kadapi-sometimes; para-rashtrat-of other kingdoms; bhih-fear; kadacit-sometimes; cakra-vartinah-of the emperor; vividha-various; adesha-sandoha-palanena-by following the orders; asvatantrata-not independent.
Sometimes I was afraid of other kingdoms. Sometimes the emperor's orders curtailed my independence.
sprishtam anyena kenacit
nitam bahir va sandigdho
na bhunkte ko 'pi saj-janah
jagad-ishvara-naivedyam-the prasadam of the Lord of the universes; sprishtam-touched; anyena kenacit-by someone else; nitam-brought; bahih-outside; va-or; sandigdhah-defiled; na-not; bhunkte-eats; ko 'pi-someone; saj-janah-pious person.
Sometimes a pious person would not eat the prasadam of the Lord of the universes because it had been touched by someone else, or carried outside.
Shrila Sanatana Gosvami explains that these bewildered brahmanas were concerned that the prasadam may have been touched by a non-brahmana. The prasadam of the Lord never becomes contaminated. This is confirmed by the following words of the Vishnu Purana:
anna-panadikam ca yat
nasti tad-bhakshane dvija
brahmavan nirvikaram hi
yatha vishnus tathaiva tat
vicaram ye prakurvanti
bhakshane tad dvijatayah
nirayam yanti te vipra
yasman navartate punah
"O brahmana, one should not consider whether it is proper to eat or not to eat the food, drink, or other things offered to the Lord of the universes. These offerings are spiritual as Lord Vishnu Himself is spiritual. Brahmanas who make such distinctions in eating the Lord's prasadam become afflicted with disease and bereft of wife and children. They go to a hell from which they do not easily return."
nirvedo me mahanubhut
neshe didrikshitam sakshat-
praptam tyaktum ca tat-prabhum
marma-in the heart; shalyena-by an arrow; ca-and; etena-by this; nirvedah-despondent; me-of me; mahanubhut-became; na-not; ishe-I am able; didrikshitam-to see; sakshat-directly; praptam-attained; tyaktum-to leave; ca-and; tat-prabhum-the Lord.
At this my heart was wounded by a arrow and I became despondent. Still, I could not leave the Lord I so yearned to see.
etasmin eva samaye
kathitam tairthikair idam
etasmin-at this; eva-certainly; samaye-time; tatra-there; dakshina-deshatah-from the south; samagataih-come; sadhu-varaih-by great saintly persons; kathitam-said; tairthikaih-by pilgrims; idam-this.
At this time some saintly pilgrims come from the southern countries said:
kshetre nilacale ksharar-
daru-wooden; brahma-Brahman; jagannathah-Jagannatha; bhagavan-Lord; purushottame kshetre-at Purushottama-kshetra; nilacale-in Nilacala; kshararnava-tire-on the shore of the salt-water ocean; virajate-is splendidly manifest.
In Purushottama-kshetra Nilacala, by the shore of the salt-water ocean, the Lord of the universes (Jagannatha) is splendidly manifest in a spiritual form of wood.
Shrila Sanatana Gosvami quotes the Padma Purana's description of Lord Jagannatha:
"On the northern shore of the ocean, in Purushottama-kshetra, the supremely blissful Personality of Godhead pretends to be made of wood."
The Vishnu Purana explains:
niladrau cotkale deshe
daruny aste cid-anando
In the country of Orissa, in Nilacala in Purushottama-kshetra, the spiritual and blissful Personality of Godhead appears as the wooden Deity named Lord Jagannatha."
autkalam palayan svayam
maha-vibhutiman-possessing great opulences and powers; rajyam-the kingdom; autkalam-of Orissa; palayan-protecting; svayam-personally; vyanjayan-manifesting; nija-His own; mahatmyam-glories; sada-always; sevaka-to His servants; vatsalah-affectionate.
Opulent and powerful, He personally protects the kingdom of Orissa. He is glorious. He loves His servants.
Shrila Sanatana Gosvami quotes the Tattva-yamala:
bharate cotkale deshe
"In Bharata-varsha, in the country of Orissa, in Bhu-svarga, in Purushottama-kshetra, the Lord of the universes (Jagannatha), who makes the devotees fearless, whose pastimes are like those of a human being, and who grants liberation, appears in a form of wood."
tasyannam pacitam lakshmya
svayam bhuktva dayaluna
dattam tena sva-bhaktebhyo
tasya-of Him; annam-the food; pacitam-cooked; lakshmya-by the goddess of fortune; svayam-personally; bhuktva-eating; dayaluna-merciful; dattam-given; tena-by Him; sva-bhaktebhyo-to His devotees; labhyate-is obtained; veda-durlabham-difficult for the demigods to obtain.
The goddess of fortune personally cooks for Him. When He has eaten, the merciful Lord gives His remnants, which even the demigods cannot obtain, to His devotees."
Shrila Sanatana Gosvami explains that the question may be asked: If the Lord eats the food, how is anything left? The answer is found in the word "dayaluna" (merciful). Although the Lord eats all that is offered to Him, and leaves no remnants, He mercifully makes it as full as before and then gives it to His devotees.
tat sprishtam yena kenacit
yatra kutrapi va nitam
maha-prasada-samjnam-named mahaprasadam; ca-and; tat-that; sprishtam-touched; yena kenacit-by someone; yatra-where; kutrapi-somewhere; va-or; nitam-brought; avicarena-without consideration; bhujyate-is eaten.
These remnants, called mahaprasadam, should be eaten without considering who has touched them or from where they were brought.
Shrila Sanatana Gosvami quotes the Vedic literatures:
yad annam pacayel lakshmir
bhoktah ca purushottamah
sprishtasprishtam na mantavyam
yatha vishnus tathaiva tat
"The food, cooked by the goddess of fortune, that the Supreme Personality of Godhead eats, is like Lord Vishnu Himself. One should not consider whether some unworthy person has touched it or not."
cirastham api samshushkam
nitam va dura-deshatah
"Whether old, dried-up, or already tasted by someone else, the prasadam of the Lord removes all sins."
sprishtam jagat-pater annam
"Whether touched by people of the lowest caste, people who have no caste, or people born of mixed caste, food once eaten by the Lord of the universes destroys all sins."
nasti tatraiva rajendra
yanty amedhyah pavitratam
"O king, there is no consideration whether or not some unworthy person has touched the Lord's prasadam, for by once touching it even the most unworthy person is at once purified."
na kala-niyamo vipra
vrate candrayane yatha
yadicchen moksham atmanah
"O brahmanas, if one desires liberation he should eat the Lord's prasadam at once, without considering whether it is the proper time, as one does in the candrayana-vrata."
aho tat kshetra-mahatmyam
gardabho 'pi catur-bhujah
na kasyapi punar bhavah
aho-Oh; tat-that; kshetra-of the place; mahatmyam-the glories; gardabho-an ass; api-even; catur-bhujah-four-armed; yatra-where; pravesha-matrena-simply by entering; na-not; kasyapi-of anyone; punar-again; bhavah-birth.
Oh, the glory of that place! Even an ass there becomes a four-armed resident of Vaikuntha. Anyone who goes there once is never born again.
Shrila Sanatana Gosvami quotes Lord Brahma in the Brahma Puranaa:
aho kshetrasya mahatmyam
nivishta yatra pashyanti
sarvan eva catur-bhujan
"Oh, the glory of that place of 80 miles! When one goes there he sees that everyone is a four-armed resident of Vaikuntha."
Veda-vyasa explains in the Garuda Purana:
yatra sthita janah sarve
drishyante divi devamsh ca
mohayanti muhur muhuh
"When the demigods in heaven see that the people there are four-armed residents of Vaikunta holding a conchshell, cakra, and lotus in their hands, again and again they faint."
Narada Muni says in the Bahv-rica-parishishta:
catur-bhuja janah sarve
"The people who live there are all seen to be four-armed residents of Vaikuntha."
Veda-vyasa also says in the same scripture:
sparshanad eva tat kshetram
yatra sakshat param brahma
api janma-shataih sagrair
kshetre 'smin sanga-matrena
"Touching that places gives liberation to human beings. The Supreme Personality of Godhead enjoys pastimes there, playing as a wooden Deity. By performing difficult austerities for a hundred births one is able to touch that place and become equal to Lord Vishnu."
tasmin evekshite janeh
phalam syad evam ashrausham
ashcaryam purvam ashrutam
praphulla-blossoming; pundarika-lotus; akshe-eyes; tasmin-there; eva-indeed; ikshite-seen; janeh-of the birth; phalam-the fruit; syad-is; evam-thus; ashrausham-I heard; ashcaryam-wonderful; purvam-before; ashrutam-unheard.
I heard that when blossoming-lotus-eyed Lord Jagannatha is seen, the seer's birth in this world brings a wonderful result never heard of before.
Shrila Sanatana Gosvami quotes the following words spoken by Narada Muni to Prahlada Maharaja in the Padma Purana:
shravanadyair upayair yah
kathancid drishyate mahah
tam eva paramatmanam
ye prapashyanti manavah
te yanti bhavanam vishnoh
kim punar ye bhavadrishah
"They who see the Supreme Persaonality of Godhead who, gloriously manifest on the summit of Nilacala Hill, stands before all eyes and is seen by hearing of Him and in other ways also, attain Lord Vishnu's abode, what to speak of they who are like you."
sarvam santyajya tat-kshane
tad-Him; didriksha-by the desire to see; abhibhuto-conquered; aham-I; sarvam-everything; santyajya-abandoning; tat-kshane-at that moment; sankirtayan-glorifying; jagannatham-Lord Jagannatha; audhra-desha-disham-towards Orissa; shritah-went.
Conquered by the desire to see Him, I at once gave up everything and, glorifying Lord Jagannatha, set out for the country of Orissa.
tat-kshetram acirat praptas
tatratyan dandavan naman
antah-puram pravishto 'ham
tesham karunaya satam
tat-kshetram-that place; acirat-quickly; praptas-attained; tatratyan-to the people there; dandavat-like a stick; naman-bowing; antah-puram-inside the temple; pravishto-entered; aham-I; tesham-of them; karunaya-by the mercy; satam-of the devotees.
Quickly reaching that place, and falling down as a stick to offer respects to the people there, I entered the temple by the devotees' mercy.
durad adarshi purushottama-vaktra-candro
durad-from far away; adarshi-I saw; purushottama-of the Supreme Personality of Godhead; vaktra-face; candro-moon; bhrajad-shining; vishala-large; nayano-eyes; mani-jewel; pundra-tilaka; bhalah-on His forehead; snigdha-glittering; abhra-cloud; kantir-splendor; aruna-red; adhara-lips; dipti-splendor; ramyo-handsome; ashesha-all; prasada-mercy; vikasat-blossoming; smita-smiling; candrika-moonlight; adhyah-enriched.
From far away I saw the moon of the Supreme Person's face, a moon with large glistening eyes, a forehead decorated with jewel tilaka, a splendor like a glittering cloud, and a delightful glory of red lips, and shining with moonlight of a smile blossoming with all kindness.
atragrato gantu-manash ca neshe
premna tato vepathubhir niruddhah
stambham suparnasya kathancid aptah
atra-here; agrato-in the presence; gantu-to go; manas-withj a mind; ca-also; na-not; ishe-I am able; premna-out of love; tato-then; vepathubhir-withe trembling; niruddhah-stopped; romanca-bhinno-hairs standing up;' ashru-with tears; vilupta-removed; drishtih-sight; stambham-column; suparnasya-of Garuda; kathancid-something; aptah-attained.
Although I had a mind to go before Him, I was not able. I trembled with love, the hairs of my body stood erect, tears removed my power to see. Somehow I came to the Garuda-stambha.
simhasanasyopari lilaya sthitam
bhuktva maha-bhoga-ganan manoharan
params tu sa-prema vilokayantam
maha-mahimnam padam ikshamano
'patam jagannatham aham vimuhya
divya-splendid; ambara-garments; alankarana-ornaments; srak-garlands; avali-multitude; vyaptam-manifested; mano-of the mond; locana-eyes; harsha-happiness; vardhanam-increasing; simhasanasya upari-on a throne; lilaya-playfully; sthitam-situated; bhuktva-enjoying; maha-bhoga-ganan manoharan-many very delicious foods; pranama-obeisances; nritya-dancing; stuti-prayers; vadya-instrumental music; gita-singing; paran-devoted; tu-indeed; sa-with; prema-love; vilokayantam-seeing; maha-mahimnam padam-the abode of great glories; ikshamano-seeing; apatam-I fell; jagannatham-Lord Jagannatha; aham-I; vimuhya-fainting.
As I gazed on Lord Jagannatha, who was was adorned with splendid garments, ornaments, and garlands, whose eyes and heart were filled with happiness, who gracefully sat on His throne, who enjoyed many offerings of delicious foods, who lovingly glanced at they who were bowing before Him, dancing, reciting prayers, playing musical instruemnts, and singing, and who was the abode of great glories, I suddenly fainted and fell to the ground.
samjnam labdhva samunmilya
locane lokayan punah
unmatta iva tam dhartum
sa-vego 'dharam agratah
samjnam-consciousness; labdhva-attaining; samunmilya-opening; locane-eyes; lokayan-seeing; punah-again; unmattas-a madman; iva-like; tam-Him; dhartum-to hold; sa-vego-quickly; adharam-I held; agratah-before.
Regaining consciousness, opening my eyes, and gazing into the Lord's eyes, I became like a madman. I suddenly ran to embrace the Lord.
cirad didrkshito drishto
jivitam jivitam maya
prapto 'dya jagad-isho 'yam
nija-prabhur iti bruvan
cirad-for a long time; didrkshito-desired to be seen; drishto-seen; jivitam-life; jivitam-life; maya-by me; prapto-attained; adya-now; jagad-isho-the Lord of the universes; ayam-He; nija-own; prabhur-Lord; iti-thus; bruvan-saying.
I called out: "I can see the Lord I so long yearned to see! My life is a success! My life is a success! I have my Lord, the Lord of the universes!"
sa-vetra-ghatam pratiharibhis tada
prabhoh kripam tam anumanya nirgato
maha-prasadannam athapnavam bahih
sa-with; vetra-sticks; ghatam-hit; pratiharibhis-by the guards; tada-then; nivarito-stopped; jata-manigfest; vicara-thought; lajjitah-ashamed; prabhoh-of the Lord; kripam-the mercy; tam-that; anumanya-considering; nirgato-left; maha-prasada-mahaprasadam; annam-food; atha-then; apnavam-I attained; bahih-outside.
Striking me with sticks, the guards stopped me. Thoughtful and ashamed, I went outside and there I received mahaprasadam.
Texts 174 and 175
tad bhuktva sa-tvaram brahman
maya drishtam mudam padam
hridi kartum na shakyate
tat katham kriyate mukhe
evam tatra diva purnam
tad-that; bhuktva-having eaten; sa-with; tvaram-haste; brahman-O brahmana; bhagavan-mandiram-to the Lord's temple; punah-again; pravishya-entering; ashcarya-wonder; jatam-manifest; yat-which; maya-by me; drishtam-seen; mudam-happiness; padam-state; hridi-in the heart; kartum-to do; na-not; shakyate-is able; tat-that; katham-how?; kriyate-is done; mukhe-in the mouth; evam-thus; tatra-there; diva-by day; purnam-full; sthitva-situated; anando-bliss; anubhuyate-is perceived.
O brahmana, after eating the prasadam I again entered the Lord's temple. There I saw many blissful wonders. My mind cannot measure it. How can my mouth speak of it? There I spent the entire day filled with bliss.
ratrau mahotsave vritte
nirgamyate tu nirvritte
ratrau-at night; mahotsave-in a great festival; vritte-engaged; brihat-great; sringara-sambhave-decorations; nirgamyate-gone; tu-indeed; nirvritte-gone; puspa-of flowers; anjali-handfuls; maha-great; utsave-ina festival.
At night there was a great festival of decorations and a great festival of flowers offered in folded hands. Then I left the temple.
nettham jnatah satam sange
shoko me niragad iva
na-not; ittham-thus; jnatah-known; satam-of the devotees; sange-in the company; kalo-the time; nava-nava-newer and newer; utsavaih-with festivals; tada-then; eva-indeed; asya-of this; vraja-bhuvah-of the land of Vraja; shoko-grief; me-my; niragat-gone; iva-as if.
Enjoying newer and newer festivals in the devotees' company, I was not aware how the time was passing. It was as if the grief of separation from Vrajabhumi had gone away.
vividhajna ca sarvatra
shruyate 'py anubhuyate
shri-jagannathadevasya-of Lord Jagannatha; sevakeshu-in the servants; kripa-mercy; uttama-supreme; vividha-various; ajna-orders; ca-also; sarvatra-everywhere; shruyate-heard; api-also; anubhuyate-experienced.
I heard of in many accounts, and I also saw directly Lord Jagannatha's great mercy to His servants.
nanyat kim api roceta
puranato 'sya mahatmya-
na-not; anyat-another; kim api-some; roceta-may please; jagannathasya-of Lord Jagannatha; darshanat-than the sight; puranato-from the Puranas; asya-od Him; mahatmya-the glories; shushrusha-the desire to hear; api-also; nivartate-went away.
Nothing other than gazing at Lord Jagannatha pleased me. Even my desire to hear the Purana's description of the Lord's glories left me.
shariram manasam va syat
kincid duhkham kadacana
tac ca shri-pundarikakshe
drishte sadyo vinashyati
shariram-body; manasam-mind; va-or; syat-may be; kincid-something; duhkham-suffering; kadacana-sometime; tat-that; ca-and; shri-pundarikakshe-the lotus-eyed Lord; drishte-seen; sadyo-at once; vinashyati-is destroyed.
Sometimes I would suffer in body or mind, but when I saw the lotus-eyed Lord my sufferings were at once destroyed.
phalam labdham japasyeti
matvodase sma tatra ca
evam cira-dinam tatra
nyavasam paramaih sukhaih
phalam-the fruit; labdham-obtained; japasya-of chanting; iti-thus; matva-considering; udase sma-I was; tatra-there; ca-also; evam-thus; cira-dinam-for many days; tatra-there; nyavasam-I resided; paramaih sukhaih-with great happiness.
I thought: "I have attained the goal of my chanting". For many days I lived there very happily.
sevayam karhicit prabhoh
jata rucir me tato 'pi
tasya aghatanan mahan
atha-then; tasya-of Him; antarinayam-internal; sevayam-in service; karhicit-something; prabhoh-of the Lord; jata-manifested; rucir-desire; me-of me; tato-then; api-also; tasyas-of that; aghatanan-sufferings; mahan-great.
Then I began to yearn to do some confidential service for the Lord. That desire brought me great anxiety.
Texts 183 and 184
yash cakravarti tatratyah
sah prabhor mukhya-sevakah
shri-mukham vikshitum kshetre
yada yato mahotsave
bhangadau varito 'py atha
madrisho 'kincanah svairam
prabhum drashtum na shaknuyuh
yas-who; cakravarti-the emperor; tatratyah-there; sah-he; prabhor-of the Lord; mukhya-best; sevakah-servant; shri-mukham-His face; vikshitum-to see; kshetre-at that place; yada-when; yato-gone; mahotsave-in a great festival; saj-jana-foe the dveotees; upadrava-impediemnts; udyana-gardens; bhanga-breaking; adau-beginning with; varito-stopped; api-also; atha-then; madrisho-like me; akincanah-people who have nothing; svairam-personally; prabhum-the Lord; drashtum-to see; na-not; shaknuyuh-are able.
When, during great festivals, that country's king, who was a great servant of the Lord, came to see the Lord's glorious face, he brought many saintly visitors and filled the gardens. Then poor people like myself were no longer able to see the Lord whenever we wished.
Shrila Sanatana Gosvami explains that the most important of these festivals was Rathayatra. Somene may protest that this action is not proper for a saintly king. The answer is given that the king brought with him many saintly persons eager to see Lord Jagannatha. The gardens were filled with the horses and other animals of the king's entourage.
'draksham sva-gurum ekada
evam-thus; udbhuta-manifested; hrit-of the heart; rogo-sickness; adraksham-I saw; sva-gurum-my guru; ekada-one time; shri-jagannatha-deva-Lord Jagannatha; agre-before; parama-prema-vihvalam-overcome with great love.
One day when for this reason I felt sick at heart I saw my guru, who was overcome with love as he stood before Lord Jagannatha.
Shrila Sanatana Gosvami explains that this was the guru who first gave him his mantra in Vrindavana.
na sa sambhashitum shakto
maya tarhi gatah kvacit
na-not; sas-he; sambhashitum-to speak; shakto-able; maya-by me; tarhi-then; gatah-gone; kvacit-somewhere; alakshito-unseen; jagannatha-of Lord Jagannatha; shri-mukha-of the glorious face; akrishta-attracted; cetasa-heart.
He was not able to speak. My heart attracted by Lord Jagannatha's face, I did not see when he went somewhere else.
Shrila Sanatana Gosvami explains the guru could not speak because he was overcome with love.
itas tato 'mrigyatasau
dine 'nyasmims tate 'mbudheh
nrityal labdho mayaikalah
itas tato-here and there; amrigyata-I searched; asau-he; dine-in the day; anyasmin-another; tate-on the shore; ambudheh-of the ocean; nama-sankirtana-anandair-with the bliss of chanting the Lord's holy names; nrityan-dancing; labdho-obtained; maya-by me; ekalah-alone.
Searching here and there, one day I found him alone on the ocean's shore, dancing and chanting the holy names in ecstasy.
dandavat pranamantam mam
sarvajno 'nugrahad idam
dandavat-as a stick; pranamantam-bowing down; mam-me; drishtva-seeing; ashirvada-blessings; purvakam-before; ashlishya-embracing; ajnapayam asa-instructed; sarvajno-all-knowing; anugrahad-mercifully; idam-this.
Seeing me falling down as a stick to offer obeisances, he blessed me, embraced me, and, knowing all, mercifully gave me the following instruction:
yad yat sankalpya bho vatse
nijam mantram japishyasi
tat-prabhavena tat sarvam
vanchatitam ca setsyati
yad yat-whatever; sankalpya-desiring; bho-O; vatse-child; nijam-own; mantram-mantra; japishyasi-you will chant; tat-prabhavena-by it's power; tat-that; sarvam-everything; vancha-desire; atitam-beyond; ca-also; setsyati-will be fulfilled.
O child, whatever you desire, you should chant your mantra. By it's power all will be fulfilled beyond what you can desire.
seva-rupam ca viddhi tam
evam matva ca vishvsya
na kadacij japam tyajeh
shri-jagannatha-devasya-of Lord Jagannatha; seva-of service; rupam-in the form; ca-also; viddhi-know; tam-that; evam-thus; matva-considering; ca-also; vishvasya-having faith; na-not; kadacit-ever; japam-chanting; tyajeh-abandon.
Know that chanting your mantra is also service to Lord Jagannatha. Have faith and never give up chanting.
tvam etasya prabhavena
idrig goparbha-rupash ca
tvam-you; etasya-of it; prabhavena-by the power; cira-jivi-eternally living; bhava-will become; anv-aham-every day; idrik-like this; gopa-cowherd; arbha-boy; rupas-in the form; ca-also; tat-that; phala-result; apti-attainment; arha-suitable; manasah-heart.
By the mantra's power you will become an eternally youthful cowherd boy. Now your heart is worthy to attain that.
Shrila Sanatana Gosvami explains that here the guru is giving his disciple a benediction.
mam drakshyasi kadapy atra
evam sa mam anujnapya
mam-me; drakshyasi-you will see; kadapi-sometimes; atra-here; vrindaranye-in Vrindavana; kadacana-sometimes; evam-thus; sas-he; mam-me; anujnapya-teaching; kutrapi-somewhere; sahasa-suddenly; agamat-went.
Sometimes you will see me here and sometimes in Vrindavana.
After speaking these words of instruction, he suddenly left.
tad-viyogena dinah san
gatah shaktim aham prapto
yatnam cakaravam jape
tad-viyogena-by separation from him; dinah-distraught; san-being; shri-jagannatham-Lord Jagannatha; ikshitum-to see; gatah-gone; shaktim-power; aham-I; prapto-attained; yatnam-effort; ca-and; akaravam-did; jape-in chanting.
Distraught in separation from him, I went to see Lord Jagannatha. I became strong and again I chanted.
Texts 194 and 195
vraja-bhumer abhut taram
tada tu shri-jagannatha-
mahimna sphurati sma me
yada-when; asya-of him; darshana-sight; utkantha-longing; vraja-bhumer-of Vraja; abhut taram-was; tada-then; tu-indeed; shri-jagannatha-of Lord Jagannatha; mahimna-with the glory; sphurati sma-manifested; meto me; tat-kshetra-that place; upavana-shreni-gardens; vrindaranyataya-as the forest of Vrindavana; arnavah-the ocean; yamunatvena-as the Yamuna; niladri-bhogo-Nilacala Hill; govardhanatmana-as Govardhana.
When I yearned to see Vrajabhumi, by Lord Jagannatha's glory the gardens there became like Vrindavana forest, the ocean like the Yamuna, and Nilacala Hill like Govardhana.
Shrila Sanatana Gosvami explains that this happened by Lord Jagannatha's mercy.
evam vasan sukham tatra
evam-thus; vasan-residing; sukham-happily; tatra-there; bhagavad-of the Lord; darshanad-from the sight; anu-following; guru-pada-of my guru; ajnaya-by the order; nityam-regularly; japami-I chant; sva-ishta-siddhaye-to attain perfection.
Thus I lived happily there. Every day, after seeing Lord Jagannatha, I would follow my guru's order and chant to attain my desired perfection.
atha tasmin maharaje
kalam prapte 'sya sununa
rajyam angi-kritam na tat
atha-then; tasmin-when; maha-raje-the king; kalam-his time; prapte-attained; asya-of him; sununa-by the son; jyeshthena-eldest; ati-viraktena-very renounced; rajyam-the kigndom; angi-kritam-accepted; na-not; tat-that.
When the king's time was over, his eldest son, a very renounced soul, refused to accept the kigndom.
Shrila Sanatana Gosvami explains that the king died. His son became very renounced by serving Lord Jagannatha.
cihnani sacivair aham
tatra-there; abhisiktah-crowned; prishtasya-asked; anujnaya-by the order; jagad-ishituh-of Lord Jagannatha; samparikshya-examining; maha-raja-for a great king; cihnani-the signs; sacivair-by the ministers; aham-I.
After asking Him, by Lord Jagannatha's order looking for the signs of a great king, the ministers crowned me.
Shrila Sanatana Gosvami explains that the king's eldest son refused the kingdom, and the younger sons and other relatives were not qualified to accept it. The king's ministers asked Lord Jagannatha what should be done. Lord Jagannatha might have said to them: "My devotee Gopa-kumara, who was born on Govardhana Hill, should be crowned king." Or then He might have said: “He on whom the signs of a great king are seen should be crowned king". Seeing the signs of a great king on Gopa-kumara, they crowned him king. T