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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)

 

 

Invocation

 

 

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.

 

Text 1

 

shri-janamejaya uvaca

 

satyam sac-chastra-vargartha-

     sarah sangrihya durlabhah

gudhah sva-matre pitra me

     krishna-premna prakashitah

 

     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:

 

 

krishna-shravana-pashat tvam

     niryato dhyana-rajjubhih

grahyas tabhyash ca niryato

     nama-kirtana-shrnkhalaih

 

tvad-bhakti-lolitenadya

     na maya jatu mokshyase

vrito dhrito 'si gadham tvam

     pita-kausheya-vasasi

 

 

     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.

 

 

namah shri-gopinathaya

 

shrimac-chaitanyadevaya

     tasmai bhagavate namah

yad-rupa-manim ashritya

     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.

 

Text 2

 

shrimad-bhagavatambhodhi-

     piyusham idam apiban

na tripyami muni-shreshtha

     tvan-mukhambhoja-vasitam

 

     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.

 

 

Text 3

 

tan-mata-putrayor vidvan

     samvadah kathyatam tayoh

sudha-saramayo 'nyo 'pi

     krishna-padabja-lubdhayoh

 

     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.

 

Text 4

 

shri-jaiminir uvaca

 

naitat sva-shaktito rajan

     vaktum jnatum ca shakyate

sarva-jnanam ca durjneyam

     brahmanubhavinam api

 

     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.

 

 

Text 5

 

krishna-bhakti-rasambhodheh

     prasadad badarayaneh

parikshid-uttara-parshve

     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.

 

Text 6

 

param gopyam api snigdhe

     shishye vacyam iti shrutih

tac chruyatam maha-bhaga

     goloka-mahimadhuna

 

     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.

 

 

Text 7

 

shri-krishna-karuna-sara-

     patra-nirdhara-sat-katham

shrutvabhut paramananda-

     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

 

 

tadrig-bhakti-visheshasya

     gopi-kanta-padabjayoh

shrotum phala-vishesham tad-

     bhoga-sthanam ca sattamam

 

vaikunthad api manvana

     vimrishanti hridi svayam

tac canakalayanti sa

     papraccha shri-parikshitam

 

     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:

 

Text 10

 

shrimad-uttarovaca

 

kaminam punya-kartrinam

     trailokyam grihinam padam

agrihanam ca tasyordhvam

     sthitam loka-catushtayam

 

     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

     griha-medho 'brihad-vratah

 

 

     "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."*

 

 

Text 11

 

bhogante muhur avrittim

     ete sarve prayanti hi

mahar-adi-gatam kecin

     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.

 

Text 12

 

kecit kramena mucyante

     bhogan bhuktvarcir-adishu

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.

 

 

Text 13

 

bhakta bhagavato ye tu

     sa-kamah svecchayakhilan

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.

 

Text 14

 

vaikuntham durlabham muktaih

     sandrananda-cid-atmakam

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.

 

 

Text 15

 

tatra shri-krishna-padabja-

     sakshat-seva-sukham sada

bahudhanubhavantas te

     ramante dhik-kritamritam

 

     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.

 

Text 16

 

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.

 

 

Text 17

 

taratamyavatam esham

     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.

 

Text 18

 

paryavasyati sarupya-

     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.

 

 

Text 19

 

tat-pradesha-vishesheshu

     sva-sva-bhava-visheshatah

sva-sva-priya-visheshaptya

     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

     tat-tal-lilartham adritah    

 

 

     The Lord's many favorite cities that rest on the earth also exist in Vaikuntha so the Lord may enjoy different pastimes in them.

 

Text 20

 

param kashtam gatam tat-tad-

     rasa-jatiyatocitam

athapi rasa-krit-tadrig-

     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

 

 

ye sarva-nairapekshyena

     radha-dasyecchavah param

sankirtayanti tan-nama

     tadrisha-priyatamayah

 

anyesham iva tesham ca

     prapyam ced hrin na tripyati

aho nanda-yashodader

     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.

 

 

Text 23

 

vividhanam mahimnam hi

     yatra kashthah parah parah

kotinam paryavasyanti

     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.

 

Text 24

 

tad-artham ucitam sthanam

     ekam vaikunthatah param

apekshitam avashyam syat

     tat-prakashyoddharasva mam

 

     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.

 

 

Text 25

 

shri-jaiminir uvaca

 

matur evam maha-ramya-

     prashnenananditah sutah

tam natva sashru-romancam

     arebhe pratibhashitum

 

     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.

 

Text 26

 

shri-parikshid uvaca

 

shri-krishna-jivite matas

     tadiya-virahasahe

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.

 

 

Text 27

 

nija-priya-sakhasyatra

     shri-subhadra-pater aham

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.

 

 

Texts 28-32

 

 

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

     nirvedito bhusura-shapa-dapanat

 

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

     prashnottaram sakala-vaishnava-shastra-saram

 

     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

 

 

shruti-smritinam vacyani

     sakshat-tatparyato 'py aham

vyakhyaya bodhayitvaitat

     tvam santoshayitum kshamah

 

tathapi sva-guroh praptam

     prasadat samshaya-cchidam

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.

 

 

Texts 35-37

 

 

vipro nishkincanah kashcit

     pura pragjyotishe pure

vasann ajnata-shastrartho

     bahu-dravina-kamyaya

 

tatratya-devim kamakhyam

     shraddhayanudinam bhajan

tasyah sakashat tushtayah

     svapne mantram dashaksharam

 

lebhe madana-gopala-

     caranambhoja-daivatam

tad-dhyanadi-vidhanadhyam

     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.

 

Text 38

 

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.

 

 

Text 39

 

vastu-tattvanabhijno 'nyat

     sa kincit para-laukikam

sadhanam kila sadhyam ca

     vartamanam amanyata

 

     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.

 

Text 40

 

grihadikam parityajya

     bhramams tirtheshu bhikshaya

gato nirvahayan deham

     ganga-sagara-sangamam

 

     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.

 

 

Text 41

 

vipran ganga-tate 'pashyat

     sarva-vidya-visharadan

sva-dharmacara-niratan

     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

     mimamsa nyaya-vistarah

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.

 

Text 42

 

tair varnyamanam acaram

     nitya-naimittikadikam

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.

 

 

Text 43

 

nana-sankalpa-vakyaish ca

     tad-anusthana-nishthatam

drishtva tatrodita-shraddhah

     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.

 

Text 44

 

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.

 

 

Text 45

 

sa nirvidya gatah kashim

     dadarsha bahu-desha-jan

yati-prayan janams tatra-

     dvaita-vyakhya-vivadinah

 

     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.

 

Text 46

 

vishveshvaram pranamyadau

     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.

 

 

Text 47

 

vadeshu shuddha-buddhinam

     tesham pani-tala-stha-vat

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-

     mokshotkarsha-parani sah

tebhyo vedanta-vakyani

     mani-karnyam samacaran

 

snanam vishveshvaram pashyams

     tesham sange 'prayasatah

mishteshta-bhogan bhunjanah

     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.

 

Text 50

 

sva-japyam gauravad devyas

     tathantah-sukha-labhatah

atyajann ekada svapne

    'pashyat tan-mantra-devatam

 

     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.

 

 

Text 51

 

tan-maha-ramyatakrishtah

     paramananda-gocarah

taj-japanya-pravrittau hi

     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.

 

Text 52

 

iti kartavyata-mudho

     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?"

 

 

Text 53

 

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."

 

Text 54

 

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.

 

 

Text 55

 

tasmil lasan-madhava-pada-padme

     gangashrita-shri-yamuna-manojne

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.

 

Text 56

 

tesham sada gita-nati-stavadibhih

     shri-vishnu-pujotsavam aikshatabhitah

tan-nama-sankirtana-vadya-nartanaih

     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.

 

 

Texts 57-59

 

 

so 'budho vismayam prapto

     vaishnavan pricchati sma tan

he gayaka vandino re

     dandavat-patino bhuvi

 

bho vadaka nartaka re

     rama-krishneti-vadinah

rodaka ramya-tilakas

     caru-mala-dhara narah

 

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?"

 

 

Text 60

 

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:

 

Text 61

 

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.

 

 

Text 62

 

bhagavantam ime vishnum

     nityam vayam upasmahe

guror grihita-dikshaka

     yatha-mantram yatha-vidhi

 

     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.

 

Text 63

 

shri-nrisimha-tanum kecid

     raghunatham tathapare

eke gopalam ity evam

     nana-rupam dvijottama

 

     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."

 

 

Text 64

 

shri-parikshid uvaca

 

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?"

 

Text 65

 

shri-vaishnava ucuh

 

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.

 

 

Text 66

 

sarvantaratma jagad-ishvareshvaro

     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.

 

Text 67

 

shruti-smriti-stuyamanah

     kenasya mahimocyatam

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.

 

 

Text 68

 

madhavam nama calokya

     prati-rupam jagat-prabhoh

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.

 

Text 69

 

shri-parikshid uvaca

 

tatah shri-madhavam vikshya

     namams tasmin vyacashta sah

sarupyam svajape cintya-

     mana-devasya kincana

 

     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.

 

 

Text 70

 

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".

 

Text 71

 

tathapi pratyabhijneyam

     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.

 

 

Text 72

 

idam sa vimrishaty esham

     upasyo jagad-ishvarah

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?

 

Text 73

 

shankha-cakra-gada-padma-

     vibhushita-catur-bhujah

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?

 

 

Text 74

 

nayam narardha-simhardha-

     rupa-dhari ca mat-prabhuh

na vamano 'py asau mina-

     kurma-koladi-rupavan

 

     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.

 

Text 75

 

napi kodanda-panih syad

     raghavo raja-lakshanah

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.   

 

 

Text 76

 

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.

 

Text 77

 

goparbha-vargaih sakhibhir vane sa gah

     vamshi-mukho rakshati vanya-bhushanah

gopangana-varga-vilasa-lampato

     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.

 

 

Text 78

 

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.

 

Text 79

 

evam sa purva-van-mantram

     tam japan nirjane nijam

devam sakshad iveksheta

     satam sanga-prabhavatah

 

     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.

 

 

Text 80

 

vastu-sva-bhavad ananda-

     murcham apnoti karhicit

vyutthaya japa-kalapa-

     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:

 

Text 81

 

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.  

 

 

Text 82

 

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.

 

Text 83

 

ekada tu tathaivasau

     shocann akrita-bhojanah

nidrano madhavenedam

     samadishtah sa-santvanam

 

     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:

 

 

Text 84

 

vipra vishveshvarasyanu-

     smara vakyam uma-pateh

yamuna-tira-margena

     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.

 

Text 85

 

tatrasadharanam harsham

     lampyase mat-prasadatah

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.

 

 

Text 86

 

tatah sa pratar utthaya

     hrishtah san prasthitah kramat

shriman-madhu-purim praptah

     snato vishranta-tirthake

 

     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.   

 

Text 87

 

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.

 

,fn 1

     Shrila Sanatana Gosvami explains that he saw the very beauitful cows, cowherd people, kadamba trees, and other associates of the Lord.

 

 

Text 88

 

tasmin go-bhushite 'pashyan

     kam apitas tato bhraman

keshi-tirthasya purvasyam

     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:

 

 

ganga-shata-guna prokta

     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."

 

Text 89

 

tad-dig-bhagam gatah premna

     nama-sankirtanair yutam

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.

 

 

Text 90

 

ghanandhakararnyantah

     so 'pashyan kancid unmukhah

nirdharya tad-dhvani-sthanam

     yamuna-tiram avrajat

 

     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.

 

Text 91

 

tatra nipa-nikunjantar

     gopa-vesha-paricchadam

kishoram su-kumarangam

     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.

 

 

Text 92    

 

nijeshta-devata-bhrantya

     gopaleti maha-muda

samahvayan pranamaya

     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

 

 

tato jata-bahir-drishtih

     sa sarvajna-shiromanih

jnatva tam mathuram vipram

     kamakhyadesha-vasinam

 

shriman-madana-gopalo-

     pasakam ca samagatam

nihsritya kunjad utthapya

     natvalingya nyaveshayat

 

     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.

 

Text 95

 

athatithyena santoshya

     vishvasotpadanaya sah

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.

 

Text 96

 

buddhva gopa-kumaram tam

     labdhvevatma-priyam muda

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.

 

Text 97

 

sa-karpanyam idam casau

     prashritah punar abravit

tam sarvajna-varam matva

     sattamam gopa-nandanam

 

     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.

 

 

Text 98

 

shri-brahmana uvaca

 

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.

 

Text 99

 

yac ca devy-ajnaya kincid

     anutishthami nityashah

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.

 

 

Text 100

 

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).

 

Text 101

 

tayaivatradya sarvajnam

     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".

 

 

Text 102

 

shri-parikshid uvaca

 

nishamya sadaram tasya

     vacanam sa vyacintayat

etasya krita-krityasya

     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.

 

Text 103

 

kevalam tat-padambhoja-

     sakshad-ikshavashishyate

taj-jape 'rhati nasaktim

     kintu tan-nama-kirtane

 

     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

 

 

shriman-madana-gopala-

     padabjopasanat param

nama-sankirtana-prayad

     vanchatita-phala-pradat    

 

tal-lila-sthala-palinam

     shraddha-sandarshanadaraih

sampadyamanan nitaram

     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.   

 

 

Text 106

 

sanjata-premakac casmac

     catur-varga-vidambakat

tat-padabja-vashi-karad

     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.

 

Text 107

 

iti bodhayitum casya

     sarva-samshayanodanam

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.

 

 

Text 108

 

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.

 

 

Text 109

 

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:

 

 

urdhva-retas tapasy-ugro

     niyatashi ca samyami

shapanugrahayoh shaktah

     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."

 

Text 110

 

shri-gopa-kumara uvaca

 

atretihasa bahavo

     vidyante 'thapi kathyate

sva-vrittam evanusmritya

     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

 

 

gopala-vrittair vaishyasya

     govardhana-vilasinah

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.

 

 

Texts 113-116

 

 

vana-madhye ca pashyamo

     nityam ekam dvijottamam

divya-murtim viraktadhyam

     paryatantam itas tatah

 

kirtayantam muhuh krishnam

     japa-dhyana-ratam kvacit

nrityantam kvapi gayantam

     kvapi hasa-param kvacit

 

vikroshantam kvacid bhumau

     skhalantam kvapi mattavat

lunthantam bhuvi kutrapi

     rudantam kvacid uccakaih

 

visamjnam patitam kvapi

     shlesha-lalashru-dharaya

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.

 

 

Text 117

 

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.

 

Text 118

 

gadham ashlishyati premna

     sarvangeshu sa-cumbanam

parityaktum na shaknoti

     madrishan priya-bandhuvat

 

     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.

 

 

Text 119

 

maya go-rasa-danadi-

     sevayasau prasaditah

ekada yamuna-tire

     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:

 

Text 120

 

vatsa tvam sakalabhishta-

     siddhim icchasi ced imam

prasadam jagad-ishasya

     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.

 

 

Text 121

 

evam etam bhavan-mantram

     snatayopadidesha me

purna-kamo 'napekshyo 'pi

     sa dayalu-shiromanih

 

     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.

 

Text 122

 

puja-vidhim shikshayitum

     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.

 

 

Text 123

 

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.

 

Text 124

 

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.

 

 

Text 125

 

tad-vakya-gauravenaiva

     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".

 

Text 126

 

tan maha-purushasyaiva

     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.

 

 

Text 127

 

tad-vakyam canusandhaya

     jagad-ishvara-sadhakam

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.

 

Text 128

 

kidrisho jagad-isho 'sau

     kada va drishyatam maya

tad-eka-lalaso hitva

     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.

 

 

Text 129

 

durac chankha-dhvanim shrutva

     tat-padam pulinam gatah

vipram vikshyanamam tatra

     shalagrama-shilarcakam

 

     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.

 

Text 130

 

kam imam yajasi svaminn

     iti prishto maya hasan

so 'vadat kim na janasi

     balayam jagad-ishvarah

 

     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.

 

 

Text 131

 

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.

 

Text 132

 

jagad-isham muhuh pashyan

     dandavac chraddhayanamam

padodakam sa-nirmalyam

     viprasya kripayapnuvam    

 

     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.

 

 

Text 133

 

udyatena griham gantum

     karande tena shayitam

jagad-isham vilokyarto

     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:

 

Text 134

 

ha ha dhritah karandantar

     asthane parameshvarah

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?

 

 

Text 135

 

prakrityaiva na janami

     mathura-brahmanottama

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.

 

Text 136

 

ity akritrima-santapam

     vilapaturam abravit

brahmanah santayitva mam

     hrinavad vinayanvitah

 

     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:

 

 

Text 137

 

nava-vaishnava kim kartum

     daridrah shaknuyam param

arpayami sva-bhogyam hi

     jagad-ishaya kevalam

 

     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.

 

 

Texts 138-140

 

 

yadi pujotsavam tasya

     vaibhavam ca didrikshase

tadaitad desha-rajasya

     vishnu-pujanuraginah

 

maha-sadhoh purim yahi

     vartamanam aduratah

tatra sakshat samikshasva

     durdarsham jagad-ishvaram

 

hrit-purakam mahanandam

     sarvathanubhavishyasi

idanim etya mad-gehe

     bhunkshva vishnu-vinoditam

 

     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.

 

Text 141

 

tad-vacanandito 'gatva

     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.

 

 

Text 142

 

antah-pure deva-kule

     jagad-isharcana-dhvanim

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?"

 

Text 143

 

vijnaya tatra jagad-ishvaram ikshitum tam

     kenapy avarita-gatih sa-javam pravishya

sankhari-pankaja-gada-vilasat-karabjam

     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.

 

 

Text 144

 

sarvanga-sundarataram nava-megha-kantim

     kausheya-pita-vasanam vana-malayadhyam

sauvarna-bhushanam avarnya-kishora-murtim

     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, . . .

 

Text 145

 

sampujita-vividha-durlabha-vastu-vargaih

     sevanusakta-paricaraka-vrinda-jushtam

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.

 

 

Text 146

 

paramananda-purno 'ham

     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.

 

Text 147

 

samprapto janma-saphalyam

     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

 

 

bhunjano vishnu-naivedyam

     pashyan puja-mahotsavam

shrinvan pujadi-mahatmyam

     yatnan mantram raho japan

 

asyas tu vraja-bhumeh shrir

     gopa-krida-sukham ca tat

kadacid api me brahman

     hridayan napasripati

 

     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

vishnor naivedya-sikthannam

     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".

 

 

Text 150

 

evam dinani katicit

     sanandam tatra tishthatah

tadrik-puja-vidhane me

     parama lalasajani

 

     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.

 

Text 151

 

athaputrah sa raja mam

     vaideshikam api priyat

su-shilam vikshya putratve

     parikalpyaciran mritah

 

     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.

 

 

Text 152

 

maya ca labdhva tad-rajyam

     vishnu-puja-mudadhika

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.

 

Text 153

 

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.

 

 

Text 154

 

rajno 'sya parivarebhyah

     pradam rajyam vibhajya tat

tathapi rajya-sambandhad

     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.

 

Text 155

 

kadapi para-rashtrad bhih

     kadacic cakra-vartinah

vividhadesha-sandoha-

     palanenasvatantrata

 

     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.

 

 

Text 156

 

jagad-ishvara-naivedyam

     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:

 

 

naivedyam jagadishasya

     anna-panadikam ca yat

bhakshyabhakshya-vicaras tu

     nasti tad-bhakshane dvija

 

brahmavan nirvikaram hi

     yatha vishnus tathaiva tat

vicaram ye prakurvanti

     bhakshane tad dvijatayah

 

kushta-vyadhi-samayuktah

     putra-dara-vivarjitah

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."

 

Text 157

 

marma-shalyena caitena

     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.

 

 

Text 158

 

etasmin eva samaye

     tatra dakshina-deshatah

samagataih sadhu-varaih

     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:

 

Text 159

 

daru-brahma jagannatho

     bhagavan purushottame

kshetre nilacale ksharar-

     nava-tire virajate

 

     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:

 

 

samudrasyottare tire

     aste shri-purushottame

purnananda-mayam brahma

     daru-vyaja-sharira-bhrit

 

 

     "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

     kshetre shri-purushottame

daruny aste cid-anando

     jagannathakhya-murtina

 

   

     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."

 

 

Text 160

 

maha-vibhutiman rajyam

     autkalam palayan svayam

vyanjayan nija-mahatmyam

     sada sevaka-vatsalah

 

     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

     bhu-svarge purushottame

daru-rupi jagannatho

     bhaktanam abhaya-pradah

nara-ceshtam upadaya

     aste mokshaka-karakah

 

 

     "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."

 

Text 161

 

tasyannam pacitam lakshmya

     svayam bhuktva dayaluna

dattam tena sva-bhaktebhyo

     labhyate deva-durlabham

 

     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.

 

 

Text 162

 

maha-prasada-samjnam ca

     tat sprishtam yena kenacit

yatra kutrapi va nitam

     avicarena bhujyate

 

     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."

          -Vedic literature

 

 

cirastham api samshushkam

     nitam va dura-deshatah

yatha-yathopabhuktam sat

     sarva-papapanodanam

 

 

     "Whether old, dried-up, or already tasted by someone else, the prasadam of the Lord removes all sins."

          -Skanda Purana

 

 

antya-varnair hina-varnaih

     sankara-prabhavair api

sprishtam jagat-pater annam

     bhuktam sarvagha-nashanam

 

 

     "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."

          -Bhavishya Purana

 

 

nasti tatraiva rajendra

     sprishtasprishta-vivecanam

yasya samsprishta-matrena

     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."

          -Tattva-yamala

 

 

na kala-niyamo vipra

     vrate candrayane yatha

prapta-matrena bhunjita

     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."

          -Garuda Purana

 

Text 163

 

aho tat kshetra-mahatmyam

     gardabho 'pi catur-bhujah

yatra pravesha-matrena

     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

     samastad dasha-yojanam

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

     shankha-cakrabja-panayah

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

     drishyante yan-nivasinah

 

 

     "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

     nrinam mukti-pradayakam

yatra sakshat param brahma

     bhati darava-lilaya

 

api janma-shataih sagrair

     duritacara-tat-parah

kshetre 'smin sanga-matrena

     jayate vishnu-samam

 

 

     "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."

 

 

Text 164

 

praphulla-pundarikakshe

     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

niladri-shikhare bhati

     sarva-cakshusha-gocarah

 

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."

 

Text 165

 

tad-didrikshabhibhuto 'ham

     sarvam santyajya tat-kshane

sankirtayan jagannatham

     audhra-desha-disham shritah

 

     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.

 

 

Text 166

 

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.

 

Text 167

 

durad adarshi purushottama-vaktra-candro

     bhrajad-vishala-nayano mani-pundra-bhalah

snigdhabhra-kantir arunadhara-dipti-ramyo

    'shesha-prasada-vikasat-smita-candrikadhyah

 

     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.

 

 

Text 168

 

atragrato gantu-manash ca neshe

     premna tato vepathubhir niruddhah

romanca-bhinno 'shru-vilupta-drishtih

     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.

 

 

Texts 169-170

 

 

divyambaralankarana-srag-avali-

     vyaptam mano-locana-harsha-vardhanam

simhasanasyopari lilaya sthitam

     bhuktva maha-bhoga-ganan manoharan

 

pranama-nritya-stuti-vadya-gita-

     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.

 

Text 171

 

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.

 

 

Text 172

 

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!"

 

Text 173

 

sa-vetra-ghatam pratiharibhis tada

     nivarito jata-vicara-lajjitah

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

     bhagavan-mandiram punah

pravishyashcarya-jatam yan

     maya drishtam mudam padam

 

hridi kartum na shakyate

     tat katham kriyate mukhe

evam tatra diva purnam

     sthitvanando 'nubhuyate

 

     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.

 

 

Text 176

 

ratrau mahotsave vritte

     brihac-chringara-sambhave

nirgamyate tu nirvritte

     puspanjali-mahotsave

 

     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.

 

Text 177

 

nettham jnatah satam sange

     kalo nava-navotsavaih

tadaivasya vraja-bhuvah

     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.

 

 

Text 178

 

shri-jagannathadevasya

     sevakeshu kripottama

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.

 

Text 179

 

nanyat kim api roceta

     jagannathasya darshanat

puranato 'sya mahatmya-

     shushrushapi nivartate

 

     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.

 

 

Text 180

 

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.

 

Text 181

 

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.

 

 

Text 182

 

atha tasyantarinayam

     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

 

saj-janopadravavodyana-

     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.

 

Text 185

 

evam udbhuta-hrid-rogo

    'draksham sva-gurum ekada

shri-jagannatha-devagre

     parama-prema-vihvalam

 

     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.

 

 

Text 186

 

na sa sambhashitum shakto

     maya tarhi gatah kvacit

alakshito jagannatha-

     shri-mukhakrishta-cetasa

 

     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.

 

Text 187

 

itas tato 'mrigyatasau

     dine 'nyasmims tate 'mbudheh

nama-sankirtananandair

     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.

 

 

Text 188

 

dandavat pranamantam mam

     drishtvashirvada-purvakam

ashlishyajnapayam asa

     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:

 

Text 189

 

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.

 

 

Text 190

 

shri-jagannatha-devasya

     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.

 

Text 191

 

tvam etasya prabhavena

     cira-jivi bhavanv-aham

idrig goparbha-rupash ca

     tat-phalapty-arha-manasah

 

     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.

 

 

Text 192

 

mam drakshyasi kadapy atra

     vrindaranye kadacana

evam sa mam anujnapya

     kutrapi sahasagamat

 

     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.

 

Text 193

 

tad-viyogena dinah san

     shri-jagannatham ikshitum

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

 

 

yadasya darshanotkantha

     vraja-bhumer abhut taram

tada tu shri-jagannatha-

     mahimna sphurati sma me

 

tat-kshetropavana-shreni-

     vrindaranyatayarnavah

yamunatvena niladri-

     bhogo govardhanatmana

 

     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.

 

 

Text 196

 

evam vasan sukham tatra

     bhagavad-darshanad anu

guru-padajnaya nityam

     japami sveshta-siddhaye

 

     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.

 

Text 197

 

atha tasmin maharaje

     kalam prapte 'sya sununa

jyeshthenativiraktena

     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.

 

 

Text 198

 

tatrabhishiktah prishtasya-

     nujnaya jagad-ishituh

samparikshya maha-raja-

     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,