Click here to load whole tree
NITAAI-Veda.nyf > All Scriptures By Acharyas > Sanatana Goswami > Brihad Bhagavatamrita > Goloka Mahatmya 2

Text 101

 

tatratyair bahir agatya

†††† tair hasadbhir aham muhuh

snehardra-hridayair uktah

†††† sikshayadbhir iva sphuŲam

 

†††† tatratyaih-by the people there; bahih-outside; agatya-being brought; taih-by them; hasadbhih-laughing; aham-I; muhuh-again and again; sneha-with love; ardra-melting; hridayaih-herats; uktah-said; shikshayadbhih-teaching; iva-as if; sphuŲam-manifested.

 

 

†††† Smiling and laughing, the residents of VaikuŽŲha took me outside and, their hearts melting with love, again and again spoke to me many words of instruction.

 

Text 102

 

shri-vaikuŽŲha-vasina ucuh

 

maivam sambodhayeshesham

†††† ma ca sankirtayes tatha

upashlokaya mahatmyam

†††† anantam tvad-bhutadbhutam

 

†††† shri-vaikuŽŲha-vasinah ucuh-the residents of VaikuŽŲha said; ma-don't; evam-thus; sambodhaya-address; isha-of lords; isham-the Lord; ma-don't; ca-also; sankirtayeh-glorify; tatha-thus; upashlokaya-glorify in verse; mahatmyam-glory; anantam-limitless; tvat-of you; bhuta-manifest; adbhutam-wonderful.

 

 

†††† The residents of VaikuŽŲha said: Don't address the Lord of lord's in that way. Don't praise Him in that way. With elegant verses you should praise His real, limitless greatness.

 

 

Text 103

 

samharayaiva dushŲanam

†††† shishŲanam palanaya ca

kamsam vancayatanena

†††† gopatvam mayaya kritam

 

†††† samharaya-for ending; eva-indeed; dushŲanam-of the demons; shishŲanam-of they who remain; palanaya-for protecting; ca-also; kamsam-Kamsa; vancayata-cheating; anena-by this; gopatvam-as a cowherd; mayaya-as a trick; kritam-done.

 

 

†††† To kill the demons and protect the others, the Lord cheated Kamsa and disguised Himself as a cowherd boy.

 

Text 104

 

mayaya varŽanam casya

†††† na bhaktair bahu manyate††††

bhakty-arambhe hi tad-yuktam

†††† tena na stuyate prabhuh

 

†††† mayaya-as a trick; varŽanam-description; ca-also; asya-of Him; na-not; bhakteh-of devotional service; bahu-much; manyate-is thought; bhakti-of devotional service; arambhe-in the beginning; hi-indeed; tat-that; yuktam-proper; tena-by that; na-not; stuyate-lgorified in prayers; prabhuh-the Lord.

 

 

†††† The devotees do not take these disguises of the Lord very seriously. In the beginning of devotional service it may be right, but we do not glorify the Lord in that way.

 

 

†††† Shrila Sanatana Gosvami explains that this is described in Shrimad-Bhagavatam 2.7.53.

 

 

Text 105

 

teshv eva kecid avadan

†††† durbodha-caritasya hi

lilaika sapi tat tasya

†††† na doshah kirtane matah

 

†††† teshu-in them; eva-indeed; kecit-some; avadan-said; durbodha-difficult to understand; caritasya-pastimes; hi-certainly; lila-pastimes; eka-sole; sa-that; api-also; tat-that; tasya-of Him; na-not; doshah-fault; kirtane-in glorifying; matah-is thought.

 

 

†††† Then some of them said: The Lord, whose pastimes are difficult to understand, has pastimes like that. There is no fault in glorifying Him in that way.

 

 

†††† Shrila Sanatana Gosvami explains that pastimes discussed here are pastimes like the Lord's protecting the cows. These pastimes are not like His creation of the material universes. They have no contact with the illusory potency maya. Someone here may protest: "When the Lord protects the cows sometimesHe is stung by brambles as He wanders in the forest. What kind of happy pastime is that?" This objection is answred here by the word "durbodha-caritasya". Because the Lord is the supreme controller, it is not posasible to understand His activities perfectly.

 

 

Texts 106 and 107

 

 

kaishcin mahadbhis tan sarvan

†††† nivaryoktam idam rusha

ah kim evam nigadyeta

†††† bhavadbhir abudhair iva

 

krishŽasya bhakta-vatsalyad

†††† yasya kasyapi karmaŽah

sankirtanam mahan eva

†††† guŽah shri-prabhu-toshaŽah

 

†††† kaishcit-by some; mahadbhih-great souls; tan-to them; sarvan-all; nivarya-refuting; uktam-said; idam-this; rusha-with anger; ah-Oh!; kim-what?; evam-thus; nigadyeta-is said; bhavadbhih-by you; abudhaih-fools; iva-as if; krishŽasya-of Lord KrishŽa; bhakta-for the devotees; vatsalyat-ot of love; yasya-of whom; kasyapi-of someone; karmaŽah-deeds; sankirtanam-glorification; mahan-great; eva-indeed; guŽah-quality; shri-prabhu-the Lord; toshaŽah-pleasing.

 

 

†††† Then some great souls rebuked them all and said: Ah! Why do you speak as fools? Out of love for His devotees, Lord KrishŽa will do anything. Glorifying His deeds is a great virtue. It pleases the Lord.

 

 

†††† Shrila Sanatana Gosvami explains that the Lord Himself says:

 

 

mad-bhaktanam vinodartham

†††† karomi vividhah kriyah

 

 

†††† "To enjoy pastimes with My devotees I act in many ways."

 

Text 108

 

shri-gopa-kumara uvaca

 

tesham etadrishair vakyair

†††† ado lajja samajani

pashcat toshas tathapy antar

†††† mano tripyan na sarvatah

 

†††† shri-gopa-kumarah uvaca-Gopakumara said; tesham-of them; etadrishaih-like this; vakyaih-by words; adah-then; lajja-embarrassment; samajani-was; pashcat-then; toshah-satisfaction; tathapi-still; antah-within; manah-the heart; tripyat-became satisfied; na-not; sarvatah-sompletely.

 

 

†††† These words made me first embarrassed and then pleased. Still my heart was not perfectly satisfied.

 

 

Text 109††††

 

nijeshŲa-daivata-shrimad-

†††† gopala-caraŽabjayoh

tadrig-rupa-vinodader

†††† analokac ca dinavat

 

†††† nija-own; ishŲa-worshipable; daivata-Deity; shrimad-gopala-of Shri Gopala; caraŽa-feet; abjayoh-lotus; tadrik-like that; rupa-form; vinoda-pastimes; adeh-beginning with; analokat-from not seeing; ca-also; dina-a poor wretch; vat-like.

 

 

†††† Because I could not see my worshipable Lord Gopala's lotus feet, form, pastimes, and everything else, I became like a poor wretch.

 

 

†††† Shrila Sanatana Gosvami explains that the "everything else" here refers to the Lord's associates, paraphernalia, mercy, and other features.

 

Text 110

 

tarhy eva sarvajna-shiromaŽim prabhum

†††† vaikuŽŲha-natham kila nanda-nandanam

lakshmim dharam cakalayami radhikam

†††† candravalim casya gaŽan vrajarbhakan

 

†††† tarhi-then; eva-indeed; sarvajna-of they who are omniscient; shirah-the crest; maŽim-jewel; prabhum-the Lord; vaikuŽŲha-natham-the Lord of VaikuŽŲha; kila-indeed; nanda-of Nanda maharaja; nandanam-the joy; lakshmim-Lakshmi; dharam-Dhara; ca-also; akalayami-I see; radhikam-Radhika;candravalim-Candravali; ca-and; asya-of Him; gaŽan-the multitudes; vraja-of Vraja; arbhakan-the boys.

 

 

†††† Then I saw the Lord of VaikuŽŲha, who is the crest-jewel of the all-knowing, become KrishŽa, the joy of Nanda. I saw Lakshmi and Dhara become Radhika and Candravali and the Lord's associates become the boys of Vraja.

 

 

†††† Shrila Sanatana Gosvami explains that this was not a vision in meditation. Gopa-kumara actually saw this.

 

 

Text 111

 

tathapy asyam vraja-kshmayam

†††† prabhum sa-parivarakam

viharantam tatha nekshe

†††† khidyate smeti man-manah

 

†††† tathapi-still; asyam-in this; vraja-of Vraja; kshmayam-land; prabhum-the Lord; sa-parivarakam-with His associates; viharantam-enjoying pastimes; tatha-so; na-not; ikshe-I saw; khidyate sma-distressed; iti-thus; mat-my; manah-heart.

 

 

†††† When I could no longer see the Lord enjoying pastimes in the land of Vraja with His associates, my heart became unhappy.

 

Text 112

 

kadapi tatropavaneshu lilaya

†††† tatha lasantam niciteshu go-gaŽaih

pashyamy amum karhy api purvavat sthitam

†††† nijasane sva-prabhuvac ca sarvatha

 

†††† kadapi-sometimes; tatra-there; upavaneshu-in the gardens; lilaya-with pastimes; tatha-so; lasantam-enjoying pastimes; niciteshu-collected; go-gaŽaih-with the cows; pashyami-I see; amum-Him; karhy api-somehow; purvavat-as before; sthitam-standing; nija-own; asane-on the throne; sva-own; prabhu-Lord; vat-like; ca-also; sarvatha-in all respects.

 

 

†††† Sometimes I would see Him enjoying pastimes with the cows in the gardens there. But then again I would see Him as before, as a master sitting on His throne.

 

 

Text 113

 

tathapi tasmin paramesha-buddher

†††† vaikuŽŲhalokagamana-smritesh ca

sanjayamanadara-gauraveŽa

†††† tat-prema-hanya sva-mano na tripyet

 

†††† tathapi-still; tasmin-in that; paramesha-of being the Supreme Lord; buddheh-from the conception; vaikuŽŲhaloka-to VaikuŽŲhaloka; agamana-coming; smriteh-from the memory; ca-also; sanjayamana-born; adara-gauraveŽa-with great respect; tat-prema-that love; hanya-killing; sva-own; manah-heart; na-not; tripyet-is satisfied.

 

 

†††† Still, because I was aware that He is the Supreme Lord, because I could remember coming to VaikuŽŲha, and because of the presence of a great awe and reverence that killed spontaneous love, my heart was not satisfied.

 

Text 114

 

gopaladevat karuŽa-vishesham

†††† dhyane samalingana-cumbanadim

prapto 'smi tat hanta samaksham asmad

†††† ipsan viduye tad-asiddhito 'tra

 

†††† gopaladevat-from Gopaladeva; karuŽa-mercy; vishesham-specific; dhyane-in meditation; samalingana-embracing; cumbana-kissing; adim-beginning with; praptah-attained; asmi-I am; tat-that; hanta-indeed; samaksham-before my eyes; asmat-of that; ipsan-desiring; viduye-shaking away; tad-asiddhitah-because of not being perfect; atra-here.

 

 

†††† In meditation, by Lord Gopaladeva's mercy, I would embrace Him, kiss Him, and enjoy pastimes with Him in many ways. Now that the Lord was present before my eyes, I was unhappy, for although I desired these things, I could not attain them.

 

 

Text 115

 

kadacid isho nibhritam prayati

†††† kuto 'pi kaishcit samam antariŽaih

tadakhilanam khalu tatra shoko

†††† bhaved abhavat prabhu-darshanasya

 

†††† kadacit-sometimes; ishah-the Lord; nibhritam-to a secluded place; prayati-goes; kutah api-somewhere; kaishcit-some associates; samam-with; antariŽaih-confidential; tada-then; akhilanam-of al; khalu-indeed; tatra-there; shokah-grief; bhavet-is; abhavat-because of the non-existence; prabhu-of the Lord; darshanasya-of the sight.

 

 

†††† Sometimes the Lord would go to a secluded place with His intimate associates. Then everyone else would lament for not seeing the Lord.

 

Text 116

 

maya sampricchamanam tad-

†††† vrittam vara-rahasyavat

sangopayan na kashcin me

†††† samudghaŲayati sphuŲam

 

†††† maya-by me; sampricchamanam-asked; tad-vrittam-His actions; vara-rahasyavat-like a great secret; sangopayan-concealing; na-not; kashcit-anyone; me-me; samudghaŲayati-reveals; sphuŲam-clearly.

 

 

†††† I asked what the Lord was doing. Concealing what they knew, as if it were a great secret, no one told me clearly.

 

 

Text 117

 

tasminn eva kshaŽe tatro-

†††† dite shri-jagadishvare

drishyamane sa santapo

†††† nashyed harshabdhir edhate

 

†††† tasmin-in this; eva-indeed; kshaŽe-moment; tatra-there; udite-manifested; shri-jagadishvare-the Lord of the universes; drishyamane-seen; sah-that; santapah-suffering; nashyet-destroyed; harsha-of joy; abdhih-the ocean; edhate-increases.

 

 

†††† At that moment the Lord of the universes appeared and was visible again. Then that lamentation died and an ocean of joy overflowed.

 

 

†††† Shrila Sanatana Gosvami explains that this is described in Shrimad-Bhagavatam 3.11.37.

 

Text 118

 

yavat tavac ca vaikalyam

†††† manaso 'stu svabhavajam

tal-loka-mahimodrekat

†††† kshiyate 'rkad yatha tamah

 

†††† yavat-as; tavat-so; ca-also; vaikalyam-distress; manasah-of the heart; astu-is; svabhavajam-natural; tat-loka-of that place; mahima-of glories; udrekat-because of the abundance; kshiyate-perishes; arkat-from the sun; yatha-as; tamah-the darkness.

 

 

†††† The glory of that place killed whatever suffering stayed in my heart as the sun kills the darkness.

 

 

Text 119

 

yada kadacin nija-labhya-vastuno

†††† 'naptyeva hrit sidati purva-purvavat

tada tadiya paripurŽata rujam

†††† nidanam ajnaya nirasyate svayam

 

†††† yada kadacit-whenever; nija-own; labhya-to be attained; vastunah-from something; anaptya-not attaining; iva-as if; hrit-the heart; sidati-laments; purva-purvavat-as many times before; tada-then; tadiya-His; paripurŽata-complete perfection; rujam-disease; nidanam--the cause; ajnaya-knowing; nirasyate-is cured; svayam-spontaneously.

 

 

†††† Whenever my heart became unhappy, as it had been many times before when it could not attain its desire, I considered what was the cause of this malady, and the perfection of VaikuŽŲha cured it at once.

 

Text 120

 

etadrishat prapyatamam na kincid

†††† vaikuŽŲha-vasat kila vidyate 'nyat

sandeham ishat tvam apiha kartum

†††† narhasy ato 'nyah kim u pricchyatam tat

 

†††† etadrishat-because of this; prapyatamam-attained; na-not; kincit-anything; vaikuŽŲha-vasat-from residence in VaikuŽŲha; kila-indeed; vidyate-is; anyat-another; sandeham-doubt; ishat-slight; tvam-you; api-also; iha-here; kartum-to do; na-not; arhasi-are worthy; atah-then; anyah-another; kim u-indeed; pricchyatam-asked; tat-that.

 

 

†††† (I said to my mind:) Nothing is better than residence in VaikuŽŲha. Don't doubt. For what more could you ask?

 

 

Text 121

 

tasmad are cancala-citta buddhyady-

†††† api sva-bhavam tyaja durato 'tra

asmat param nasti param phalam tat

†††† shantim param yukti-shatena gaccha

 

†††† tasmat-from this; are-O; cancala-fickle; citta-O mind; buddhya-with intelligence; adya-now; api-also; sva-bhavam-own nature; tyaja-abandon; duratah-far away; atra-here; asmat-of it; param-greater; na-not; asti-is; param-higher; phalam-fruit; tat-that; shantim-peace; param-supreme; yukti-reasons; shatena-with hundreds; gaccha-go.

 

 

†††† O fickle mind, leave your restless nature far behind. No result is better than this. Think about the hundreds of reasons for this and become peaceful.

 

Text 122

 

tad bodhayann eva vilokayamy aham

†††† svam sac-cid-anandamayam tatha prabhoh

vaikuŽŲhaloke bhajanat param sukham

†††† sandram sadaivanubhavantam adbhutam

 

†††† tat-this; bodhayan-instructing; eva-indeed; vilokayami-see; aham-I; svam-own; sac-cid-anandamayam-made of eternity, knowledge, and bliss; tatha-as; prabhoh-of the Lord; vaikuŽŲhaloke-in VaikuŽŲha; bhajanat-from the worship; param-great; sukham-happiness; sandram-intense; sada-eternally; eva-indeed; adbhutam-wonderful.

 

 

†††† As I was explaining this (to my mind) I saw that I was made of eternity, knowledge and bliss and that I eternally experienced wonderful, intense, transcendental bliss by worshiping the Lord in VaikuŽŲhaloka.

 

 

Text 123

 

evam kadacid udvignah

†††† kadacid dharshavan aham

vaikuŽŲhe nivasan drishŲo

†††† naradenaikada rahah

 

†††† evam-thus; kadacit-sometimes; udvignah-agitated; kadacit-sometimes; harshavan-joyful; aham-I; vaikuŽŲhe-in VaikuŽŲha; nivasan-residing; drishŲah-seen; naradena-by Narada; ekada-once; rahah-in a secluded place.

 

 

†††† In this way sometimes happy and sometimes distressed, I lived in VaikuŽŲha. One day Narada saw me in a secluded place.

 

Text 124††††

 

dayalu-cuda-maŽina prabhor maha-

†††† priyeŽa tad-bhakti-rasabdhinamuna

shubhashishanandya kareŽa bhashitah

†††† samsprishya viŽa-suhrida shirasy aham

 

†† ††dayalu-of the merciful; cuda-maŽina-the crest jewel; prabhoh-of the Lord; maha-priyeŽa-very dear; tat-to Him; bhakti-of devotional service; rasa-of the nectar; abdhina-the ocean; amuna-by him; shubha-ashisha-with blessings; anandya-greeting; kareŽa-with a hand; bhashitah-said; samsprishya-touching; viŽa-of the vina; suhrida-the friend; shirasi-on the head; aham-I.

 

 

†††† He, who is the crest-jewel of the merciful, who is the friend of the viŽa, who is very dear to the Lord, and who is an ocean of the nectar of devotion to Him, touched my head with his hand and blessed me, saying:††††

 

 

Text 125

 

shri-bhagavan-narada uvaca

 

bho gopa-nandana shrimad-

†††† vaikuŽŲheshanukampita

mukha-mlany-adina kincic

†††† chocan dina ivekshyase

 

†††† shri-bhagavan-naradah uvaca-Lord Narada said; bhah-O; gopa-cowherd; nandana-son; shrimad- vaikuŽŲhesha-of the Lord of VaikuŽŲha; anukampita-the object of mercy; mukha-of the face; mlani-withering; adina-beginning with; kincit-something; shocan-lamenting; dinah-a poor wretch; iva-as if; ikshyase-you are seen.

 

 

†††† Lord Narada said: O son of a gopa, O object of the Lord of VaikuŽŲha's mercy, I can see by the withering of your face and other symptoms that you are as unhappy as a very wretched person.

 

 

†††† Shrila Sanatana Gosvami explains that the other symptoms include a vacant expression in his eyes and sighing in his breath.

 

Text 126

 

shoka-duhkhavakaso 'tra

†††† katamah syan nigadyatam

param kautuhalam me 'tra

†††† yan na drishŲah sa kasyacit

 

††† shoka-lamentation; duhkha-unhappiness; avakasah-occasion; atra-here; katamah-what?; syat-is; nigadyatam-may be said; param-great; kautuhalam-eagerness; me-of me; atra-here; yat-what; na-not; drishŲah-seen; sah-that; kasyacit-of anyone.

 

 

†††† What is the reason for your unhappiness? Please tell. I am very eager to know it. I have not seen anyone like that here.

 

 

Text 127

 

shri-gopa-kumara uvaca

 

paramaptam suhric-chreshŲam

†††† tam prapya sva-gurupamam

hardam tad-vrittam atmiyam

†††† kartsenakathayam tada

 

†††† shri-gopa-kumarah uvaca-Gopa-kumara said; parama-supreme; aptam-attained; suhrit-friend; shreshŲam-best; tam-Him; prapya-attaining; sva-guru-own guru; upamam-like; hardam-dear to the heart; tad-vrittam-his actions; atmiyam-of the self; kartsena-completely; akathayam-I told; tada-then.

 

 

†††† Shri Gopa-kumara said: Then to Narada, who was exalted, who was the best of friends, and who was like my own guru, I told all that was in my heart.

 

Text 128

 

shrutva tad akhilam kincin

†††† nishvasya parito drishau

sancaryakrishya mam parshve

†††† 'bravit sa-karuŽam shanaih

 

†††† shrutva-hearing; tat-that; akhilam-all; kincit-something; nishvasya-sighing; paritah-everywhere; drishau-his eyes; sancarya-moving; akrishya-pulling; mam-me; parshve-to his side; abravit-said; sa-karuŽam-mercifully; shanaih-gradually.

 

 

†††† After hearing everything, he sighed, moved his eyes everywhere, pulled me to his side, and spoke very slowly and with great compassion.

 

 

†††† Shrila Sanatana Gosvami explains that Narada moved his eyes everywhere, that is to say He looked in every direction, because he was about to reveal a great secret.

 

 

Text 129

 

shri-narada uvaca

 

itah parataram prapyam

†††† kincin nastiti yat tvaya

manyate yukti-santatya

†††† tat satyam khalu nanyatha

 

†††† shri-naradah-Shri Narada; uvaca-said; itah-then; parataram-higher; prapyam-to be attained; kincit-something; na-not; asti-is; iti-thus; yat-what; tvaya-by you; manyate-is considered; yukti-of reasons; santatya-with a host; tat-that; satyam-the truth; khalu-indeed; na-not; anyatha-otherwise.

 

 

†††† Shri Narada said: That no place is better than VaikuŽŲha, the opinion you hold for many reasons is the truth. It is not otherwise.

 

Text 130

 

yam ca sviyeshŲa-devasya

†††† vinodam dhyana-sangatam

sakshad atranubhavitum

†††† tathaivecchasi sarvatha

 

†††† yam-what; ca-and; sviya-own; ishŲa-desired; devasya-Lord; vinodam-pastimes; dhyana-meditation; sangatam-association; sakshat-directly; atra-here; aubhavitum-to experience; tatha-so; eva-indeed; icchasi-you desire; sarvatha-in all respects.

 

 

†††† You wish to see the pastimes of your worshipable Lord directly, pastimes you have seen only in meditation.

 

 

†††† Shrila Sanatana Gosvami explains that the worshipable Lord here is Lord Madana-Gopala.

 

 

Text 131

 

tasyapi so 'tyanta-sukha-pradayakash

†††† ceto-harah priti-vishesha-gocarah

gopyottamas tad vraja-lokavan-maha-

†††† premaika-labhyo 'sulabho hi madrisham

 

†††† tasya-of Him; api-also; sah-that; atyanta-sukha-pradayakah-giving great happiness; ceto-harah-enchanting the mind; priti-vishesha-gocarah-in the realm of great love; gopya-uttamah-very confidential; tat-that; vraja-lokavan-as the people of Vraja; maha-great; prema-love; eka-sole; labhyah-obtained; asulabhah-not easily obtained; hi-indeed; madrisham-by those like me.

 

 

†††† His pastimes bring great bliss. They charm the heart and are filled with the greatest love. They are the greatest secret. They are attained only by the great love of Vraja's people. They are not easy for those like me to attain.

 

Text 132

 

sa vai vinodah sakalopavishŲal

†††† loke kvacid bhati vilobhayan svan

sampadya bhaktim jagadisha-bhaktya

†††† vaikuŽŲham etyatra katham tvayekshyah

 

†††† sah-these; vai-indeed; vinodah-pastimes; sakala-all; upavishŲat-above; loke-world; kvacit-somewhere; bhati-is splendidl;y manifest; vilobhayan-desiring; svan-own; sampadya-attaining; bhaktim-devotional service; jagadisha-bhaktya-with devotion to the Lord of the universes; vaikuŽŲham-to VaikuŽŲha; etya-coming; atra-here; katham-how?; tvaya-by you; ikshyah-may be seen.

 

 

†††† His pastimes are splendidly manifest in a certain realm that attracts its own devotees and is situated somewhere above everything. By devotedly worshiping the Lord of the universes you have come to VaikuŽŲha. How can you see these pastimes here?

 

 

†† ††Shrila Sanatana Gosvami explains that the words ďabove everything" mean "above all material and spiritual worlds".

 

 

Text 133

 

bhagavat-paramaishvarya-

†††† pranta-simaprakashane

vaikuŽŲhe 'smin maha-gopyah

†††† prakaŲah sambhavet katham

 

†††† bhagavat-of the Lord; parama-supreme; aishvarya-opulence; pranta-sima-ultimate; aprakashane-manifest; vaikuŽŲhe-in VaikuŽŲha; asmin-in this; maha-gopyah-very confidential; prakaŲah-manifest; sambhavet-may be possible; katham-how?

 

 

†††† How can these very confidential pastimes be manifest here in VaikuŽŲha, which manifests the Lord's supreme opulence?††††

 

Text 134

 

shokam sarvam vihayemam

†††† shrimad-vaikuŽŲha-nayakam

nijeshŲa-deva-buddhyaiva

†††† vikshasva bhaja ma bhidam

 

†††† shokam-grief; sarvam-all; vihaya-abandoning; imam-this; shrimad-vaikuŽŲha-nayakam-the hero of VaikuŽŲha; nija-own; ishŲa-deva-worshipable Deity; buddhya-with the conception; eva-indeed; vikshasva-see; bhaja-consider; ma-don't; bhidam-stop.

 

 

†††† Give up all lamentation and see that the Lord of VaikuŽŲha is the same as your worshipable Deity (Madana-Gopala). Don't think of Them as two different persons.

 

 

Text 135

 

tato 'trapi sukham tat-tad-

†††† anantam paramam mahat

vardhamanam sada sviya-

†††† manah-purakam apsyasi

 

†††† tatah-then; atra-here; api-also; sukham-happiness; tat-tad-anantam-limitless; paramam-supreme; mahat-great; vardhamanam-increasing; sada-eternally; sviya-own; manah-heart; purakam-filling; apsyasi-you will attain.

 

 

†††† Then even here you will attain limitless, transcendental, eternally increasing bliss that fills your heart.

 

Text 136

 

shri-gopa-kumara uvaca

 

tatah kan api siddhantan

†††† sva-prajna-gocaran api

aiccham tad-ananac chrotum

†††† shrotreŽa prerite haŲhat

 

†††† shri-gopa-kumarah uvaca-Shri Gopa-kumara said; tatah-then; kan api-some; siddhantan-conclusions; sva-prajna-of my intelligence; gocaran-in the realm; api-also; aiccham-I desired; tad-ananat-limitless; shrotum-to hear; shrotreŽa-with the ear; prerite-sent; haŲhat-strongly.

 

 

†††† Shri Gopa-kumara said: With limitless yearning I wished to hear with my ears whatever of these truths could come in the range of my understanding.

 

 

Texts 137 and 138

 

 

shaknomi ca na tan prashŲum

†††† amum gaurava-lajjaya

abhipreyaya sarvajna-

†††† varo bhagavatottamah

 

madiya-karŽayoh sviya-

†††† jihvayash ca sukhaya sah

vyanjayam asa sankshepat

†††† sarvams tan mad-dhridi-sthitan

 

†††† shaknomi-I am able; ca-also; na-not; tan-them; prashŲum-to ask; amum-him; gaurava-of awe; lajjaya-with shyness; abhipreyaya-to understand; sarvajna-varah-best of the all-knowing; bhagavata-uttamah-best of the devotees; madiya-my; karŽayoh-ears; sviya-own; jihvayah-tongue; ca-and; sukhaya-for happiness; sah-he; vyanjayam asa-revealed; sankshepat-in summary; sarvan-all; tan-them; mat-my; hridi-in the heart; sthitan-situated.

 

 

†††† Overcome with awe and shyness, I could not ask him about them. Then he, the best of the all-knowing and the best of the Lord's devotees, understanding all that was in my heart, to please both my ears and his tongue, briefly revealed everything.

 

 

Text 139

 

shri-narada uvaca

 

pashu-pakshi-gaŽan vriksha-

†††† lata-gulma-triŽadikan

atra drishŲan na manyasva

†††† parthivams tamasan iva

 

†††† shri-naradah-Shri Narada; uvaca-said; pashu-animals; pakshi-and birds; gaŽan-multitudes; vriksha-trees; lata-vines; gulma-bushes; triŽa-grass; adikan-beginning with; atra-here; drishŲan-seen; na-not; manyasva-think; parthivan-material; tamasan-darkness; iva-like.

 

 

†††† Shri Narada said: Don't think that the animals, birds, trees, vines, shrubs, grass, and other things you have seen here are made of the darkness of matter.

 

 

†††† Shrila Sanatana Gosvami explains that the cows, horses, elephants, and other animals, and the paravatas, kokilas, and other birds, and the mandaras, kundas, and other trees, vines, and other things in VaikuŽŲhaloka are not material.

 

Text 140

 

ete hi sac-cid-ananda-

†††† rupah shri-krishŽa-parshadah

vicitra-sevanandaya

†††† tat-tad-rupaŽi bibhrati

 

†††† ete-they; hi-indeed; sat-eternity; cit-knowledge; ananda-and bliss; rupah-forms; shri-krishŽa-of Lord krishŽa; parshadah-the associates; vicitra-wonderful; seva-service; anandaya-for pleasing; tat-tat-various; rupaŽi-forms; bibhrati-manifest.

 

 

†††† They are Lord KrishŽas persopnal associates and their forms are eternal and full of knowledge and bliss. To enjoy the bliss of serving the Lord in many wonderful ways, they assume these forms.

 

 

†††† Shrila Sanatana Gosvami explains that in the Third Canto of Shrimad-Bhagavatam, Lord Brahma explains that the birds, bees, trees, vines, and other beings in VaikuŽŲha are not material.

 

 

Texts 141-144

 

 

yad-varŽavad yad-akaram

†††† rupam bhagavato 'sya ye

nija-priyatamatvena

†††† bhavayanto 'bhajann imam

 

tadrisham te 'sya sarupyam

†††† prapta nanakriti-shriyah

manushya munayo deva

†††† rishayo matsya-kacchapah

 

varaha narasimhash ca

†††† vamanash ca trilocanah

caturmukhah sahasrakshah

†††† maha-purusha-vigrahah

 

sahasra-vaktrah suryendu-

†††† vayu-vahny-adi-rupiŽah

caturbhujadi-rupash ca

†††† tat-tad-veshadi-rupiŽah

 

†††† yad-varŽavat-according to varŽa; yad-akaram-form; rupam-form; bhagavatah-of the Lord; asya-of Him; ye-who; nija-own; priyatamatvena-with being dear; bhavayantah-thinking; abhajan-worshiped; imam-Him; tadrisham-like that; te-they; asya-of Him; sarupyam-the state of having a similar form; praptah-attained; nana-various; akriti-forms; shriyah-opulences; manushyah-human; munayah-sages; devah-demigods; rishayah-sages; matsya-fish; kacchapah-turtles; varahah-Varaha; narasimhah-Nrisimha; ca-also; vamanah-Vamana; ca-and; trilocanah-Shiva; caturmukhah-Brahma; sahasrakshah-Shesha; maha-purusha-of the Supreme Person; vigrahah-forms; sahasra-vaktrah-Shesha, whgo has a thousand mouths; surya-the sun; indu-moon; vayu-air; vahni-fire; adi-beginning with; rupiŽah-having forms; caturbhuja-withBrahma; adi-beginning with; rupah-forms; ca-and; tat-tad-veshadi-rupiŽah-in these different forms.

 

 

†††† According to the specific form and nature of the Supreme Lord that they worship meditate on as their beloved, the devotees attain a form like the Lord's. In this way they manifest many different forms and opulences. They have forms like the Lord's incarnations as humans, sages, demigods, and philosophers, and as ćthe Lord's incarnations as Matsya, Kurma, Varaha, Nrisimha, Vamana, Shiva, Brahma, Indra, Shesha, Surya, Indu, Vayu, Vahni, and many other forms. They also attain four-handed forms, and still other forms, with the specific garments and features of the Lord.

 

 

†††† Shrila Sanatana Gosvami explains that the devotees' attaining a form like the Lord's is described in Shrimad-Bhagavatam 2.9.11. The Lord's human forms include Lord Ramacandra, His sage forms inlcude Lord Kapila, His demigod forms include Lord Satyasena, and His philosopher forms include Lord Parashurama.

 

 

Texts 145 and 146

 

 

rasena yena yenante

†††† veshakaradina tatha

sevitva krishŽa-padabje

†††† yo yo vaikuŽŲham agatah

 

tasya tasyakhilam tat-tac-

†††† chrimad-bhagavatah priyam

tasmai tasmai praroceta

†††† tasmat tat-tad-rasadikam

 

†††† rasena-by nectar; yena yena-which; ante-at the end; vesha-dress; akara-form; adina-beginning; tatha-so; sevitva-serving; krishŽa-padabje-Lord KrishŽa's lotus feet; yo yah-whoever; vaikuŽŲham-VaikuŽŲha; agatah-arrives; tasya tasya-of him; akhilam-everything; tat-tat-various;shrimad-bhagavatah-of the Lord; priyam-dear; tasmai tasmai-him; praroceta-pleases; tasmat-from that; tat-tad-rasa-adikam-beginning with thr mellows.

 

 

†††† The form and features of the Lord one worshiped in worshiping Lord KrishŽa's lotus feet one attains when he enters VaikuŽŲha at the end. All those features of the Lord become dear to him. These nectar mellows of the Lord please him.

 

 

†††† Shrila Sanatana Gosvami explains that the forms and features of the Lord are the Lord's incarnations, such as Lord Ramacandra and Lord Kapila. By worshiping Them in the material world one is able to see Them in VaikuŽŲha. The words "at the end" here mean "at the end of one's stay in the cycle of repeated birth and death". The word "rasena" means ďby engaging in the different kinds of devotional service, which begin with glorifying the Lord".†††

 

 

Text 147

 

te ca sarve 'tra vaikuŽŲhe

†††† shri-narayaŽam ishvaram

tat-tad-varŽadi-yuktatma-

†††† deva-rupam vicakshate

 

†††† te-they; ca-also; sarve-all; atra-here; vaikuŽŲhe-in VaikuŽŲha; shri-narayaŽam-Shri NarayaŽa; ishvaram-the Supreme Lord; tat-tad-varŽa-various features; adi-beginning with; yukta-endowed; atma-delf; deva-of the Lord; rupam-the form; vicakshate-see.

 

 

†††† In VaikuŽŲha everyone sees the Supreme Lord, NarayaŽa, who manifests various form appropriate to each person.

 

Text 148

 

purvavad bhajananandam

†††† prapnuvanti navam navam

sarvadapy aparicchinnam

†††† vaikuŽŲhe 'tra visheshatah

 

†††† purvavat-as before; bhajana-of devotional service; anandam-bliss; prapnuvanti-attain; navam navam-newer and newer; sarvada-always; api-also; aparicchinnam-limitless; vaikuŽŲhe-in VaikuŽŲha; atra-here; visheshatah-specifically.

 

 

†††† Worshiping the Lord as they had before, the devotees always attain the newer and newer limitless bliss of devotional service here in VaikuŽŲha.

 

 

Texts 149 and 150

 

 

ye tv asadharaŽaih sarvaih

†††† purvair atma-manoramaih

parivaradibhir yuktam

†††† nijam ishŲataram prabhum

 

sampashyanto yatha-purvam

†††† sadaivecchanti sevitum

te 'tyanta-tat-tan-nishŲhantya-

†††† kashŲhavanto mahashayah

 

†††† ye-who; tu-indeed; asadharaŽaih-extraordinary; sarvaih-by all; purvaih-previous; atma-manoramaih-beautiful and pleasing the heart and mind; parivara-adibhih-beginning with associates; yuktam-engaged; nijam-own; ishŲataram-worshiped; prabhum-Lord; sampashyantah-seeing; yatha-as; purvam-before; sada-always; eva-indeed; icchanti-they desire; sevitum-to serve; te-they; atyanta-great; tat-tat-various; nishŲha-faiths; antya- kashŲhavantah-in the ultimate; mahashayah-great souls.

 

 

†††† These supremely faithful great souls see, now surrounded by all extraordinary associates whose handsomeness pleases the heart and mind, the same Lord they had worshiped before, and as before they desire to serve Him eternally.

 

 

†††† Shrila Sanatana Gosvami explains that each form of the Lord is surrounded by His own specific associates. In this way, for example, Lord Ramacandra is surrounded by His own associates headed by Sita-devi and LakshmaŽa.

 

 

Text 151

 

te casyaiva pradesheshu

†††† tadrisheshu puradishu

tathaiva tadrisham natham

†††† bhajantas tanvate sukham

 

†††† te-they; ca-and; asya-of Him; eva-indeed; pradesheshu-in places; tadrisheshu-like this; pura-cities; adishu-beginning with; tatha-as; eva-indeed; tadrisham-like that; natham-the Lord; bhajantah-worshiping; tanvate-become; sukham-happy.

 

 

†††† Worshiping their own Lords in (Ayodhya) City and other places, the devotees become happy.

 

Text 152

 

ye caikatara-rupasya

†††† priti-nishŲha bhavanti na

avishesha-grahas tasya

†††† yat-kincid-rupa-sevakah

 

†††† ye-who; ca-also; ekatara-one; rupasya-form; priti-love; nishŲhah-and faith; bhavanti-are; na-not; avishesha-not specific; grahah-taking; tasya-of that; yat-kincit-a specific; rupa-form; sevakah-the servants.

 

 

†††† The devotees' faith and love is not placed in in one form alone. The Lord has many forms and each form is served by certain devotees.

††††

 

Text 153

 

ye ca lakshmi-pater ashŲa-

†††† ksharadi-manu-tat-parah

te hi sarve sva-dehante

†††† vaikuŽŲham imam ashritah

 

†††† ye-who; ca-also; lakshmi-pateh-of the husband of the goddess of fortune; ashŲakshara-adi-beginning with the eight-syllable mantra; manu-mantras; tat-parah-dedicated to Him; te-they; hi-indeed; sarve-all; sva-deha-of the body; ante-at the end; vaikuŽŲham-VaikuŽŲha; imam-this; ashritah-taken shelter.

 

 

†††† All who devotedly chant the eight-syllable mantra and other mantras glorifying the goddess of fortune's husband attain VaikuŽŲha at the body's end.

 

 

†††† Shrila Sanatana Gosvami explains that this is decshribed by Parashara Muni in the VishŽu PuraŽa:

 

 

gatva gatva nivartante

†††† candra-suryadayo grahah

adyapi na nivartante

†††† dvadashakshara-cintakah

 

 

†††† They who attain the sun, the moon, and the other celestial planets again return to the lower worlds, but they who meditate on the twelve-syllable mantra never return.

 

Text 154

 

yatha-kamam sukham prapuh

†††† sarvato 'py adhikam sukhat

tesham sva-sva-rasanaikyat

†††† taratamye 'pi tulyata

 

†††† yatha-as; kamam-wished; sukham-happiness; prapuh-they attain; sarvatah-in all respects; api-also; adhikam-greater; sukhat-than the happiness; tesham-of them; sva-sva-rasa-own tastes; anaikyat-from not being equal; taratamye-gradatiuons of higher and lower; api-also; tulyata-measurement.

 

 

†††† They attain as much happiness as they could wish, a happiness greater than they had known before. Because they taste different kinds of the nectar of devotional service, they are different, being more or less advanced in devotional service.

 

 

†††† Shrila Sanatana Gosvami explains that the word "rasa" here means the different kinds of devotional service, which begin with hearing and chanting the glories of the Lord.

 

 

Texts 155-157

 

 

yatha dharalambana-ratna-bhuta

†††† narayaŽo 'sau sa naro 'tha dattah

shri-jamadagnyah kapiladayo 'pi

†††† ye kautukac ca pratima-sarupah

 

ye svargalokadishu vishŽu-yajne-

†††† shvaradayo 'mi bhavataiva drishŲah

matyso 'tha kurmash ca maha-varahah

†††† shriman-nrisimho nanu vamanash ca

 

anye 'vatarash ca tathaiva tesham

†††† pratyekam ihabhidaya prabhedah

te sac-cid-ananda-ghana hi sarve

†††† nanatva-bhajo 'pi sadaika-rupah

 

†††† yatha-as; dhara-earth; lambana-resting; ratna-jewel; bhuta-manifest; narayaŽah-Lord NarayaŽa; asau-He; sah-He; narah-Nara; atha-then; dattah-Dattatreya; shri-jamadagnyah-Parashurama; kapila-Kapila; adayah-beginning with; api-and; ye-who; kautukat-eagerly; ca-also; pratima-Deity; sarupah-forms; ye-who; svargaloka-adishu-beginning with Svargaloka; vishŽu-Lord VishŽu; yajna-of sacrifices; ishvara-the Lord; adayah-beginning with; ami-they; bhavata-by you'; eva-indeed; drishŲah-seen; matysah-Matsya; atha-then; kurmah-Kurma; ca-also; maha-varahah-Maha-Varaha; shriman-nrisimhah-Shriman Nrisimha; nanu-indeed; vamanah-Vamana; ca-also; anye-others; avatarah-incarnations; ca-and; tatha-so; eva-indeed; tesham-of them; pratyekam-each; iha-here; abhidaya-naming; prabhedah-different; te-they; sac-cid-ananda-ghanah-eternal and full of knowledge and bliss; hi-certainly; sarve-all; nanatva-bhajah-various; api-although; sada-eternally; eka-one; rupah-form.

 

 

†††† The Lord happily appears as Nara and NarayaŽa Rishis, Dattatreya, Parashurama, Kapila, and other incarnations, all of them jewels decorating the earth. In Svargaloka and other celestial worlds He appears as VishŽu the Lord of sacrifices, and other incarnations you have personally seen. He also appears as Matysa, Kurma, Maha-Varaha, Shriman Nrisimha, Vamana, and many other incarnations, all bearing different names, all with forms of eternity, knowledge and bliss, and all simultaneously different and eternally one.

 

 

Text 158

 

nanatvam esham ca kadapi mayikam

†††† na jiva-nanatvam iva pratiyatam

tac-cid-vilasatmaka-shakti-darshitam

†††† nana-vidhopasaka-citra-bhava-jam

 

†††† nanatvam-the state of being different; esham-of them; ca-also; kadapi-sometimes; mayikam-illusory; na-not; jiva-of the individual spirit souls; nanatvam-the state of being different; iva-like; pratiyatam-is considered; tat-His; cit-spiritual; vilasa-pastimes; atmaka-own; shakti-potency; darshitam-revealed; nana-vidha-various; upasaka-of worshipers; citra-various; bhava-nature; jam-born.

 

 

†††† That these incarnations of the Lord are different persons is an illusion. They are not different persons as the individual spirit souls are different persons. The Lord's potency shows His incarnations to be different persons so He can enjoy different transcendental pastimes. The devotees are different persons because that is their actual nature.

 

Text 159

 

ato hi bimba-pratibimba-bhedato

†††† vicitrata sa salile raver iva

kintv esha kha-stho 'dvaya eva sarvatah

†††† sva-sva-pradese bahudhekshyate yatha

 

†††† atah-as; hi-indeed; bimba-of the disc; pratibimba-and its reflection; bhedatah-from the difference; vicitrata-variety; sah-it; salile-on the water; raveh-of the sun; iva-as if; kintu-indeed; eshah-He; kha-in the sky; sthah-situated; advayah-not dual; eva-indeed; sarvatah-in all respects; sva-sva-pradeshe-in various places; bahudha-as many; ikshyate-is seen; yatha-as.

 

 

†††† The variety of the Lord's forms is not like the sun's reflections on the water. The Lord's forms are like the sun shining as one in the sky but seen as many by people in different places.

 

 

†††† Shrila Sanatana Gosvami explains that a person in one place sees the sun as shining near a certain tree and another person in a different place far away sees the same sun as shining near a different tree. In this way the two persons see the same sun to be present in two different places. They see two different suns although only one sun shines in the sky. This example shows how the one Supreme Lord is seen as having different forms and characteristics.

 

 

Text 160

 

yathaiva ca prithag jnanam

†††† sukham ca prithag eva hi

tathapi brahma-tadatmye

†††† tayor aikyam su-sidhyati

 

†††† yatha-as; eva-indeed; ca-also; prithak-different; jnanam-knowledge; sukham-happiness; ca-also; prithak-different; eva-indeed; hi-indeed; tathapi-nevertheless; brahma-the Supreme; tadatmye-and His plenary expansions; tayoh-of them both; aikyam-oneness; su-sidhyati-is clearly proved.

 

 

†††† As transcendental knowledge as the bliss it brings are simultaneously the same and different, so the Supreme Lord and His many incarnations are simultaneously the same and different. That is clearly so.

 

 

†††† Shrila Sanatana Gosvami explains that the spiritual nature of the Lord's incarnations is described in the Varaha PuraŽa:

 

 

na tasya prakrita murtir

†††† mamsa-medo-sthi-sambhava

na yogitvad ishvaratvat

†††† satya-rupo 'cyuto vibhuh

 

 

†††† "The Lord's form is not material. It is not made of flesh, fat, and bones. Because He is neither a yogi nor a demigod, the infallible Supreme Lord has an eternal spiritual form."

 

†††† The Maha-varaha PuraŽa explains:

 

 

sarve nityah shashvatash ca

†† ††dehas tasya paratmanah

hanopadana-rahita

†††† naiva prakrtija kvacit

 

 

†††† "The transcendental forms of the Supreme Personality of Godhead are eternal and imperishable. They were not created at a certain point, and they are never to be destroyed. They are not products of the material energy.

 

 

paramananda-sandoha

†††† jnana-matrash ca sarvatah

sarve sarva-guŽah purŽah

†††† sarva-dosha-vivarjitah

 

 

†††† "All the forms of the Supreme Personality of Godhead are completely filled with transcendental bliss, knowledge, and all auspicious qualities. These spiritual forms of the Lord are free from all material defects.

 

 

anyunanadhikash caiva

†††† guŽaih sarvaish ca sarvatah

dehi-deha-bhida catra

†††† neshvare vidyate kvacit

 

 

†††† "They do not lack anything. Nothing is greater than they. They have all transcendental virtues. For the Supreme Personality of Godhead there is no difference between Himself and His form."

 

 

Texts 161 and 162

 

 

evam vicitra-desheshu

†††† svapnad avapyanekadha

drishyamanasya krishŽasya

†††† parshadanam padasya ca

 

ekatvam apy anekatvam

†††† satyatvam ca su-sangatam

ekasmims toshite rupe

†††† sarvam tat tasya tushyati

 

†††† evam-thus; vicitra-in different; desheshu-places; svapnat-from a dream; avapya-attaining; anekadha-in many ways; drishyamanasya-seen; krishŽasya-of Lord KrishŽa; parshadanam-of the associates; padasya-of the abode; ca-and; ekatvam-oneness; api-also; anekatvam-variety; satyatvam-eternality; ca-and; su-sangatam-associated; ekasmin-in one; toshite-pleased; rupe-form; sarvam-all; tat-that; tasya-of Him; tushyati-is pleased.

 

 

†††† As in a dream one may go to different places, so Lord KrishŽa, His associates, and His abode are seen as many although they are also one. The variety and the oneness are both true. When one form of Lord KrishŽa is pleased, then all His forms become pleased.

 

 

†††† Shrila Sanatana Gosvami explains that by worshiping one form of Lord KrishŽa all His forms are also worshiped.

 

Text 163

 

eko vaikuŽŲha-natho 'yam

†††† shri-krishŽas tatra tatra hi

tat-tat-sevaka-harshaya

†††† tat-tad-rupadina vaset

 

†††† ekah-one; vaikuŽŲha-of VaikuŽŲha; nathah-Lord; ayam-He; shri-krishŽah-Shri KrishŽa; tatra-there; tatra-there; hi-certainly; tat-tat-sevaka-of His devotees; harshaya-for the pleasure; tat-tad-rupa-adina-beginning with various forms; vaset-resides.

 

 

†††† Shri KrishŽa is the only Lord of VaikuŽŲha. To please His devotees He manifests different forms in different places.

 

 

Text 164

 

etac ca vrinda-vipine 'gha-hantur

†† ††hritvarbha-vatsan anubhutam asti

shri-brahmaŽa dvaravati-pure ca

†††† prasada-vargeshu maya bhramitva

 

†††† etat-this; ca-and; vrinda-vipine-in Vrindavana; agha-hantuh-of the killer of Agha; hritva-having taken; arbha-the boys; vatsan-and calves; anubhutam-followed; asti-is; shri-brahmaŽa-by Lord Brahma; dvaravati-pure-in Dvaraka City; ca-also; prasada-vargeshu-among the palaces; maya-by me; bhramitva-wandered.

 

 

†††† Brahma saw this when he stole Lord KrishŽa's boys and calves in Vrindavana, and I myself saw it when I wandered through the palaces in Dvaraka.

 

 

†††† Shrila Sanatana Gosvami explains that these pastimes are described in Shrimad-Bhagavatam 10.13.54, 10.14.18, 10.69.2-3, and 10.69.41.

 

Text 165

 

durvitarkya hi sa shaktir

†††† adbhuta parameshvari

kintv asyaikanta-bhakteshu

†††† gudham kincin na tishŲhati

 

†††† durvitarkya-inconceivable; hi-certainly; sa-that; shaktih-potency; adbhuta-wonderful; parameshvari-of the Supreme Personality of Godhead; kintu-however; asya-of Him; ekanta-bhakteshu-among the unalloyed devotees; gudham-hidden; kincit-something; na-not; tishŲhati-stays.

 

 

†††† The Supreme Lord's potency is wonderful and inconcievable. Still, it is not a secret to His pure devotees.

 

 

Text 166

 

patni-sahasrair yugapat praŽitam

†††† dravyam sa bhunkte bhagavan yadaikah

pashyanti tany atra yatha pratisvam

†††† adau mamadatta tad eva me 'tti

 

†††† patni-of wives; sahasraih-with thousands; yugapat-simultaneously; praŽitam-offered; dravyam-meal; sah-He; bhunkte-enjoys; bhagavan-the Lord; yada-when; ekah-one; pashyanti-they see; tani-them; atra-here; yatha-as; pratisvam-own; adau-in the beginning; mama-of me; adatta-taken; tat-that; eva-indeed; me-me; atti-eats.

 

 

†††† The one Supreme Lord ate simultaneously the many meals His thousands of queens offered simultaneously. Each queen saw her husband and thought: "He has taken His meal from me first. Now He eats."

 

Text 167

 

kvacit keshv api jiveshu

†††† tat-tac-chakti-praveshatah

tasyaveshavatara ye

†††† te 'pi tadvan mata budhaih

 

†††† kvacit-sometimes; keshv api-to some; jiveshu-individual spirit souls; tat-tat-shakti-of His potency; praveshatah-because of the entrance; tasya-of Him; avesha-avatarah-avesha incarnations; ye-who; te-they; api-also; tadvan-thus; matah-considered; budhaih-by the wise.

 

 

†††† Sometimes, because of the entrance of the Lord's potencies in certain individual spirit souls, empowered incarnations appear. The wise think these incarnations to be like the Lord Himself.

 

 

Text 168

 

yadrisho bhagavan krishŽo

†††† maha-lakshmir apidrishi

tasya nitya-priya sandra-

†††† sac-cid-ananda-vigraha

 

†††† yadrishah-as; bhagavan-Lord; krishŽah-KrishŽa; maha-lakshmih-Goddess Maha-Lakshmi; api-also; idrishi-like that; tasya-of Him; nitya-eternal; priya-beloved; sandra- sac-cid-ananda-full of eternity, knowledge, and bliss; vigraha-whose form.

 

 

†††† As Lord KrishŽa (expands in many incarnations) so does Goddess Maha-Lakshmi, His eternal beloved, whose form is filled with eternity, knowledge, and bliss.

 

 

†††† Shrila Sanatana Gosvami explains that this is described in VishŽu PuraŽa:

 

 

nityaiva sa jagan-mata

†††† vishŽoh shrir anapayini

yatha sarva-gato vishŽus

†††† tathaiveyam dvijottama

 

 

†††† "O best of the brahmaŽas, Lord VishŽu's transcendental potency, Shrimati Lakshmi-devi, is His constant faithful companion. She is eternal and she is the mother of the entire material universe. She is all-pervading, just as Lord VishŽu is."

 

 

devatve deva-deheyam

†††† manushyatve ca manushi

vishŽor dehanurupam vai

†††† karoty eshatmanas tanum

 

 

†††† "Lakshmi-devi appears in different forms corresponding to the forms of Lord VishŽu. When the Lord appears as a demigod, she assumes a demigod-like form, and when He appears in a human-like form, she assumes a human-like form."

Text 169

 

sa sada bhagavad-vakshah-

†††† sthale vasati tat-para

tasya evavataras tah

†††† krishŽasyevapara hi yah

 

†††† sa-she; sada-always; bhagavat-of the Lord; vakshah-sthale-on the chest; vasati-lives; tat-para-devoted to Him; tasya-of Him; eva-indeed; avatarah-incarnations; tah-they; krishŽasya-of Lord KrishŽa; iva-as; aparah-others; hi-certainly; yah-who.

 

 

†††† Devoted to Him, she always stays on the Lord's chest. As Lord KrishŽa manifests His different incarnations, she manifests her incarnations as His devoted consorts.

 

 

Text 170

 

ya maha-siddhivat tasu

†††† sarva-sampad-adhishvari

mumukshu-mukta-bhaktanam

†††† upekshya saiva bhutida

 

†††† ya-who; maha-siddhivat-as a great perfection; tasu-mong them; sarva-sampat-of all opulences; adhishvari-the queen; mumukshu-of they who desire liberation; mukta-of the liberated; bhaktanam-and of the devotees; upekshya-neglected; sa-she; eva-indeed; bhuti-of opulences; da-the giver.

 

 

†††† She is like a great mystic perfection among the other goddesses of fortune. She is the queen of all opulences. As the giver of material opulences, she is neglected by the devotees, the liberated, and they who aspire for liberation.

 

 

†††† Shrila Sanatana Gosvami explains that because the sense pleasures that come from material opulences obstruct the path of liberation and spiritual advancement, the transcendentalists neglect this feature of the goddess of fortune.

 

Text 171

 

yasya eva vilolayah

†††† prayah sarvatra kathyate

navanam api bhaktanam

†††† bhagavat-priyatadhika

 

†††† yasyah-of whom; eva-certainly; vilolayah-fickle; prayah-for the most part; sarvatra-always; kathyate-is said; navanam-of the new; api-also; bhaktanam-devotees; bhagavat-to the Lord; priyata-the state of being dear; adhika-more.

 

 

†††† Everywhere it is said that she, being very fickle, arranges that the newest devotees become most dear to the Lord.

 

 

Text 172

 

evam dharaŽy api jneya

†††† parash ca bhagavat-priyah

tathaiva bhagavac-chaktir

†††† api sa jnayatam tvaya

 

†††† evam-thus; dharaŽi-DharaŽi-devi; api-also; jneya-is known; parash-others; ca-and; bhagavat-priyah-dear to the Lord;tatha-so; eva-indeed; bhagavat-of the Lord; shaktih-the potency; api-also; sa-she; jnayatam-should be known; tvaya-by you.

 

 

†††† DharaŽi-devi and others are also dear to the Lord. The Lord's potency is also dear to Him.

 

Text 173

 

maha-vibhuti-shabdena

†††† yoga-shabdena ca kvacit

yogamayadi-shabdena

†††† ya kvacic ca nigadyate

 

†††maha-great; vibhuti-opulence; shabdena-by the word; yoga-yoga; shabdena-by the word; ca-also; kvacit-sometimes; yogamaya-adi-beginning with Yoagamaya; shabdena-by the word; ya-who; kvacit-sometimes; ca-also; nigadyate-is called.

 

 

†††† Sometimes she is called Maha-vibhuti, sometimes Yoga, and sometimes Yogamaya.

 

 

†††† Shrila Sanatana Gosvami explains that some of the names of Goddess Yogamaya are given in the in the Maha-samhita:

 

 

shri-bhu-durgeti ya bhinna

†††† jivamaya mahatmanah

atmamaya tad-iccha syad

†††† guŽamaya jadatmika

 

 

†††† "The goddess that fulfills the Lord's desires, is known as Shri, Bhu, Durga, Jivamaya, Atmamaya, GuŽamaya, and Jadatmika."

 

†††† The Skanda PuraŽa explains:

 

 

mayamayety avidyeti

†††† niyatir mohiniti ca

prakritir vasanety evam

†††† tavecchananta kathyate

 

 

†††† "O limitless Lord, the potency that fulfills Your desire is called Mayamaya, Avidya, Niyati, Mohini, Prakriti, and Vasana."††††

 

 

Texts 174 and 175

 

 

ya sandra-sac-cid-ananda-

†††† vilasabhyudayatmika

nitya satyapy anady-anta

†††† yanirvacya svarupatah

 

bhagavad-bhajanananda-

†††† vaicitri-janani hi sa

nana-vidho bhagavato

†††† vishesho vyajyate yaya

 

†††† ya-who; sandra-sac-cid-ananda-full of eternity, knowledge, and bliss; vilasa-pastimes; abhyudaya-atmika-whose self; nitya-eternal; satya-transcendental; api-also; anady-anta-without beginning or end; ya-who; anirvacya-indescribable; svarupatah-by form; bhagavat-of the Lord; bhajana-service; ananda-bliss;vaicitri-wonder; janani-the mother; hi-certainly; sa-she; nana-vidhah-many kinds; bhagavatah-of the Lord; visheshah-specific; vyajyate-is manifested; yaya-by whom.

 

 

†††† She arranges for the Lord's pastimes, which are filled with eternity, knowledge and bliss. She is eternal, transcendental, beginningless, endless, and indescribable. She is the mother of the wonder that is the bliss of service to the Lord. By her the Lord is revealed in many ways.

 

 

Text 176

 

tathaiva lakshmya bhaktanam

†††† bhakter lokasya karmaŽam

sa sa vishesha-vaicitri

†††† sada sampadyate yatah

 

†††† tatha-so; eva-indeed; lakshmya-by Lakshmi-devi; bhaktanam-of the devotees; bhakteh-of devotion; lokasya-of the world; karmaŽam-of the deeds; sa sa-whatever; vishesha-specific; vaicitri-variety; sada-always; sampadyate-is established; yatah-from whom.

 

 

†††† By Goddess Lakshmi the wonderful variety of the Lord's devotees, of the many kinds of devotional service, of the Lord's spiritual realms, and of the Lord's pastimes are eternally manifest.

 

Text 177

 

sa ca tasyash ca sa ceshŲa

†††† jneya tac-chuddha-sevakaih

atarkya shushka-dustarka-

†††† jnana-sabhinna-manasaih

 

†††† sa-she; ca-and; tasyah-her; ca-and; sa-it; ceshŲa-activities; jneya-known; tat-shuddha-sevakaih-by the pure devotees; atarkya-inconceivable; shushka-dry; dustarka-illogic; jnana-sabhinna-manasaih-of the mental speculators.

 

 

†††† She and her actions can be understood only by the pure devotees. She cannot be understood by they whose minds are filled with the mistakes of dry speculation.

 

 

Text 178††††

 

sa paraparayoh shaktyoh

†††† para shaktir nigadyate

prabhoh svabhaviki sa hi

†††† khyata prakritir ity api

 

†††† sa-she; para-superior; aparayoh-and inferior; shaktyoh-potencies; para-superior; shaktih-potency; nigadyate-is called; prabhoh-of the Lord; svabhaviki-own; sa-she; hi-indeed; khyata-famous; prakritih-potency; iti-thus; api-also.

 

 

†††† The Lord's potencies are called superior and inferior. She is His superior potency. She is His internal potency. She is famous by the name Prakriti.

 

Text 179

 

amshah bahu-vidhas tasya

†††† lakshyante karya-bhedatah

tasya eva praticchaya-

†††† rupa maya guŽatmika

 

†††† amshah-expansions; bahu-vidhah-many kinds; tasyah-of her; lakshyante-are seen; karya-causes; bhedatah-by divisions; tasyah-of her; eva-indeed; praticchaya-as shadows; rupa-form; maya-the illusory potency; guŽa-atmika-consisting of the modes of nature.

 

 

†††† Her expansions are manifested in many ways according to their different duties. The illusory potency Maya, which consists of the modes of nature, is her shadow.

 

 

Text 180

 

mithya-prapanca-janani

†††† mithya-bhranti-tamomayi

ato 'nirupyanityadya

†††jiva-samsara-kariŽi

 

†††† mithya-false; prapanca-of the material world; janani-the mother; mithya-bhranti-tamomayi-the dfarkness of illusion; atah-then; anirupya-not described; anitya-not eternal; adya-beginning with; jiva-the individuyal spireit souls; samsara-the world of birth and death; kariŽi-the cause.

 

 

†††† Maya is the mother of the illusory world of the five material elements. She is filled with the darkness of illusion. She is indescribable, temporary, and transcendental. She is the cause of the individual souls' stay in the world of birth and death.

 

Text 181

 

ashŲamavaraŽasyadhi-

†††† shŲhatri murtimati hi ya

karyakara-vikarasya-

†††† praptya prakritir ucyate

 

†††† ashŲama-eighth; avaraŽasya-of the covering; adhishŲhatri-founder; murtimati-having form; hi-indeed; ya-who; karya-duties; akara-forms; vikarasya-transformations; apraptya-by attaining; prakritih-nature; ucyate-is called.

 

 

†††† She is the controller of the eighth covering (of the universe). She has a form. Because she does not change form to do her duties, she is called Prakriti.

 

 

†††† Shrila Sanatana Gosvami explains that the words ďvikriti" (transformation) and "prakriti" (nature, or the original state that is not transformed) are opposites. Because she does not change her form, Maya is called Prakriti.

 

 

Text 182

 

yasyas tv ati-krameŽaiva

†††† muktir bhaktish ca sidhyati

utpaditam yaya vishvam

†††† aindra-jalika-van mrisha

 

†††† yasyah-of whom; tu-indeed; ati-krameŽa-by transcending; eva-certainly; muktih-liberation; bhaktih-devotional service; ca-and; sidhyati-are perfected; utpaditam-established; yaya-by whom; vishvam-the material universe; aindra-jalika-vat-like a mirage; mrisha-falsely.

 

 

†††† By transcending her one attains liberation and devotional service. She has created this material universe, which is like a mirage.

 

Text 183

 

shaktya sampaditam yat tu

†††† sthiram satyam ca drishyate

kardama-prabhritinam tat-

†††† tapo-yogadi-jam yatha

 

†††† shaktya-by potency; sampaditam-established; yat-what; tu-indeed; sthiram-steady; satyam-real; ca-and; drishyate-is seen; kardama-with Kardama Muni; prabhritinam-beginning; tat-that; tapah-with austerity; yoga-and yoga; adi-beginning; jam-born; yatha-as.

 

 

†††† By her potency are seen the long-lasting and real magical creations Kardama Muni and others showed by austerity, yoga, and other practices.

 

 

†††† Shrila Sanatana Gosvami gives Saubhari Muni as an example of another yogi that had these magical powers.

 

 

Text 184

 

nihshesha-sat-karma-phalaika-datur

†††† yogishvarair arcya-padambujasya

krishŽasya shaktya janitam taya yan

†††† nityam ca satyam ca param hi tadvat

 

†††† nihshesha-all; sat-pious; karma-deeds; phala-fruit; eka-sole; datuh-giver; yogi-ishvaraih-by the masters of yoga; arcya-worshipable; pada-feet; ambujasya-lotus flower; krishŽasya-of Lord KrishŽa; shaktya-by the potency; janitam-born; taya-by it; yat-what; nityam-eternal; ca-and; satyam-real; ca-and; param-superior; hi-indeed; tadvat-thus.

 

 

†††† However, whatever is created by the potency of Lord KrishŽa, who gives the results of all pious deeds and whose lotus feet are worshiped by the greatest yogis, is both real and eternal.

 

Text 185

 

evam bhagavata tena

†††† shri-krishŽenavatariŽa

na bhidyante 'vataras te

†††† nityah satyash ca tadrishah

 

†††† evam-thus; bhagavata-by the Lord; tena-by Him; shri-krishŽena-by Lord KrishŽa; avatariŽa-the origin of the incarnations; na-not; bhidyante-are different; avatarah-incarnations; te-they; nityah-eternal; satyah-real; ca-and; tadrishah-as He.

 

 

†††† In this way the incarnations are not different from Shri KrishŽa, who is the Supreme Personality of Godhead and the origin of the incarnations. They are real and eternal as He.

 

 

†††† Shrila Sanatana Gosvami explains that Shrimad-Bhagavatam 1.3.28 proves that Shri KrishŽa is the origin of all incarnations.

 

 

Text 186

 

eka sa krishŽo nikhilavatara-

†††† samashŲi-rupo vividhair mahattvaih

tais tair nijaih sarva-vilakshaŽair hi

†††† jayaty anantair bhaga-shabda-vacyaih

 

†††† ekah-one; sah-He; krishŽah-KrishŽa; nikhila-all; avatara-of incarnations; samashŲi-aggregate; rupah-form; vividhaih-with various; mahattvaih-greatnesses; taih taih-by them; nijaih-own; sarva-from everything; vilakshaŽaih-different; hi-indeed; jayati-is glorious; anantaih-endless; bhaga-opulences; shabda-by the word; vacyaih-described.

 

 

†††† KrishŽa, whose form contains all incarnations, is glorious with many opulences, which are greater than all others and which described by the word "bhaga".

 

 

†††† Shrila Sanatana Gosvami explains that Lord KrishŽa many limitless and extraordinary opulences are described in this verse, which uses the word "bhaga":

 

 

aishvaryasya samagrasya

†††† viryasya yashasah shriyah

jnana-vairagyayosh capi

†††† shaŽŽam bhaga itingana

 

 

†††† The Supreme Personality of Godhead has six opulences: all wealth, strength, fame, beauty, knowledge, and renunciation."

 

Text 187

 

narayaŽad apy avatara-bhave

†††† samvyajyamanair madhurair manojnaih

tat-prema-bhakty-ardra-hrid-eka-vedyair

†††† mahatmya-vargair vividhair vishishŲah

 

†††† narayaŽat-from Lord NarayaŽa; api-also; avatara-of an incarnation; bhave-the nature; samvyajyamanaih-manifested; madhuraih-sweet; manojnaih-beautiful; tat-prema-bhakti-with loving devotion; ardra-melting; hrit-by the heart; eka-only; vedyaih-to be known; mahatmya-vargaih-with many glories; vividhaih-various; vishishŲah-distinguished.

 

 

†††† Even if He is considered an incarnation, His many sweet and charming glories, which can be understood only by they whose hearts melt with love and devotion for Him, make Lord KrishŽa better than NarayaŽa.

 

 

†††† Shrila Sanatana Gosvami explains that someone may protest: "Lnrd NarayaŽa is the source of all incarnations. How can KrishŽa be more glorious than He?" This verse answers that protest.

 

 

Text 188

 

tesham apy avataraŽam

†††† sevakaih paramam mahat

labhyate sukham atmatma-

†††† priya-seva-rasanugam

 

†††† tesham-of them; api-also; avataraŽam-incarnations; sevakaih-by the servantsw; paramam-supreme; mahat-greatness; labhyate-is obtained; sukham-happiness; atma-own; atma-of the heart; priya-dear; seva-service; rasanugam-following.

 

 

††††† The servants of His many incarnations attain great happiness by serving the Lords dear to their hearts.

 

Text 189

 

upasananusareŽa

†††† datte hi bhagavan phalam

na tatraparitoshah syat

†††† kasyacit sadhya-labhatah

 

†††† upasana-worship; anusareŽa-according to; datte-given; hi-indeed; bhagavan-the Lord; phalam-the fruit; na-not; tatra-there; aparitoshah-satisfaction; syat-may be; kasyacit-of someone; sadhya-to be attained; labhatah-from the attainment.

 

 

†††† The Lord gives them results according to their worship. They are never displeased with what they attain.†††

 

 

Text 190

 

vicitra-lila-vibhavasya tasya

†††† samudra-koŲi-gahanashayasya

vicitra-tat-tad-ruci-dana-lila-

†††† vibhutim uttarkayitum prabhuh kah

 

†††† vicitra-wonderful; lila-of pastimes; vibhavasya-of the opulence; tasya-of Him; samudra-of oceans; koŲi-millions; gahana-deep; ashaya-with the hope; asya-of Him; vicitra-wonderful; tat-tat-various; ruci-pleasure; dana-giving; lila-pastimes; vibhutim-opulence; uttarkayitum-to understand; prabhuh-able; kah-who?

 

 

†††† Who can understand the pastimes where the Lord, who enjoys many wonderful pastimes and whose thoughts are deeper than millions of oceans, enjoys (with His devotees) is a wonderful exchange of nectar of love?

 

Text 191

 

sidhyet tathapy atra kripa-mahishŲhata

†††† yat-taratamye 'pi nija-svabhavatah

spardhady-avrittair nikhilair yatha-ruci

†††† prapyeta seva-sukham antya-sima-gam

 

†††† sidhyet-is proved; tathapi-still; atra-here; kripa-of mercy; mahishŲhata-glory; yat-taratamye-in gradations of higher and lower; api-also; nija-own; svabhavatah-according to nature; spardha-rivalry; adi-beginning with; avrittaih-without activities; nikhilaih-by all; yatha-as; ruci-mellows; prapyeta-are obtained; seva-of service; sukham-happiness; antya-sima-to the ultimate; gam-gone.

 

 

†††† Engaging in activities free from rivalry and other faults, and each according to his own nature, whether higher or lower, the devotees attain, as much as they desire, the highest happiness of devotional service. This proves the greatness of the Lord's mercy.

 

 

Text 192

 

na sac-cid-ananda-ghanatmanam hi

†††† svalpe 'pi saukhye bahu-saukhya-buddhih

samsarikanam iva napi tuccha-

†††† sukhanubhutir yatinam iva syat

 

†††† na-not; sac-cid-ananda-ghanatmanam-eternal and full of knowledge and bliss; hi-certainly; svalpe-slight; api-even; saukhye-in happiness; bahu-great; saukhya-happiness; buddhih-concept; samsarikanam-of they whop live in the world of repeated birth and death; iva-like; na-not; api-also; tuccha-slight; sukha-of happiness; anubhutih-experience; yatinam-of renunciants; iva-like; syat-is.

 

 

†††† (The Lord's associates in VaikuŽŲha), whose forms are eternal and full of knowledge and bliss, do not think the slight happiness of they who live in the world of repeated birth and death, or the slight happiness of the (impersonalist) sannyasis to be great happiness.

 

Text 193

 

taratamyam tu kalpyeta

†††† sva-sva-sevanusaratah

tat-tad-rasa-sajatiya-

†††† sukha-vaicitryapekshaya

 

†††† taratamyam-gradations of higher and lower; tu-indeed; kalpyeta-are considered; sva-sva-seva-one's own service; anusaratah-according to; tat-tad-rasa-various mellows; sajatiya-natural; sukha-happines; vaicitrya-variety; apekshaya-in relation to.

 

 

†††† As there are many gradations of service, so there is a wonderful variety of gradations of happiness according to the different mellows.

 

 

Text 194

 

vaikuŽŲha-vasino hy ete

†††† kecid vai nitya-parshadah

pare krishŽasya kripaya

†††† sadhayitvemam agatah

 

†††† vaikuŽŲha-vasinah-the residents of VaikuŽŲha; hi-indeed; ete-they; kecit-some; vai-certainly; nitya-parshadah-eternal associates; pare-others; krishŽasya-of Lord KrishŽa; kripaya-by the mercy; sadhayitva-being given; imam-this; agatah-have come.

 

 

†††† Some of the residents of VaikuŽŲha have been the Lord's associates eternally, and others have come to that position by the Lord's mercy.

 

 

†††† Shrila Sanatana Gosvami explains that Shesha and Garuda are examples of persons who have been the Lord's associates eternally and Jaya, Vijaya, Bharata, and Priyavrata are examples of persons who became the Lord's associates by His mercy.

 

Text 195

 

bhajanananda-samye 'pi

†††† bhedah kashcit prakalpyate

bahyantariŽa-bhavena

†††† dura-parshva-sthatadina

 

†††† bhajana-of worship; ananda-of bliss; samye-in equality; api-also; bhedah-distinction; kashcit-by some; prakalpyate-is considered; bahya-external; antariŽa-and internal; bhavena-by the condition; dura-far away; parshva-by the side; sthata-standing; adina-beginning with.

 

 

†††† Although the bliss of serving the Lord is the same in all circumstances, some think it different to perform open or confidential service, or to be far from the Lord or standing by His side, or in some other place.

 

 

†††† Shrila Sanatana Gosvami explains that the phrase ďsome other place" here means to join the Lord in His pastimes in the material world, and sometimes to have and sometimes not to have His association.

 

 

Text 196

 

yadyapy esham hi nityatvat

†††† samyam bhagavato bhavet

sevya-sevakatapy aste

†††† nitya satya sva-bhavatah

 

†††† yadyapi-although; esham-of them; hi-indeed; nityatvat-because of being eternal; samyam-equality; bhagavatah-of the Lord; bhavet-is; sevya-of the served; sevakata-and the servant; api-also; aste-is; nitya-eternal; satya-real; sva-bhavatah-according to one's own nature.

 

 

†††† Although, because they are both eternal, they are like the Lord, their natural relationship with Him, where He is the served and they are His servants is both real and eternal.

 

 

Texts 197 and 198

 

 

sac-cid-ananda-sandratvac

†††† caisham bhagavata saha

samye 'pi bhajanananda-

†††† madhurya-karya-vidyaya

 

kayacid anaya-tarkya-

†††† nana-madhurimarŽave

tasmin shri-krishŽa-padabje

†††† ghaŲate dasata sada

 

†††† sac-cid-ananda-sandratvat-because of being full of eternity, knowledge, and bliss; ca-and; esham-of them; bhagavata saha-with the Lord; samye-in sameness; api-also; bhajana-of service; ananda-of the bliss; madhurya-of the sweetness; karya-duties; vidyaya-by knowledge; kayacit-by certain; anaya-by that; tarkya-understood;nana-various; madhurima-of sweetnesses; arŽave-in the ocean; tasmin-in that; shri-krishŽa-padabje-Lord KrishŽa's lotus feet; ghaŲate-is; dasata-the condition of being a servant; sada-eternally.

 

 

†††† Although, because they are eternal and full of knowledge and bliss, they are like the Lord, awareness of the sweetness of the bliss of serving Him impels them to become eternally servants of Shri KrishŽa' lotus feet, which are an ocean of many kinds of inconceivable sweetnesses.

 

Text 199

 

taih sac-cid-ananda-ghanair asheshaih

†††† shri-krishŽadevasya yathavataraih

khyato 'vataritvam rite 'pi samye

†††† tais tair mahattvair madhurair visheshah

 

†††† taih-by them; sac-cid-ananda-ghanaih-eternal and full of knowledge and bliss; asheshaih-all; shri-krishŽadevasya-of Lord KrishŽa; yatha-as; avataraih-by incarnations; khyatah-famous; avataritvam-the state of being the source of all incarnations; rite-without; api-also; samye-in equality; taih taih-by them; mahattvaih-glories; madhuraih-sweet; visheshah-distinguished.

 

 

†††† Even if He were not the origin of all incarnations, and even if He were the same as all incarnations, who are eternal and full of bliss and knowledge, Shri KrishŽa would still be distinguished by His very sweet glories.

 

 

Text 200

 

vadanti kecid bhagavan hi krishŽah

†††† su-sac-cid-ananda-ghanaika-murtih††††

sa yat param brahma pare tu sarve

†††† tat-parshada brahmamaya vimuktah

 

†††† vadanti-say; kecit-some; bhagavan-the Lord; hi-indeed; krishŽah-KrishŽa; su-sac-cid-ananda-ghana-eka-murtih-whose form is eternal and full of knowledge and bliss; sah-He; yat-which; param-the Supreme; brahma-Brahman; pare-others; tu-indeed; sarve-all; tat-parshadah-His associates; brahmamaya-spiritual; vimuktah-liberated.

 

 

†††† Some say that Shri KrishŽa, whose form is eternal and full of knowledge and bliss is the Supreme Brahman and all others are His spiritual, liberated associates.

 

 

†††† Shrila Sanatana Gosvami explains that the "all others" here are the devotees headed by Shesha and Garuda. The word "liberated" here means "they who have attained VaikuŽŲha".

 

Text 201

 

bhakty-ananda-visheshaya

†††† lila-vigraha-dhariŽah

taya bhagavatah shaktya

†††† cid-vilasa-sva-rupaya

 

†††† bhakti-of devotional service; ananda-bliss; visheshaya-specific; lila-pastimes; vigraha-form; dhariŽah-manifesting; taya-by that; bhagavatah-of the Lord; shaktya-by the potency; cit-spiritual; vilasa-pastimes; sva-own; rupaya-form.

 

 

†††† To enjoy the bliss of devotional service, aided by the Lord's transcendental pastime potency they assume forms suitable for the Lord's pastimes.

 

 

Text 202

 

shri-gopa-kumara uvaca

 

prishŲam mayedam bhagavan dhara-tale

†††† tishŲhanti yah shri-pratima maha-prabhoh

tah sac-cid-ananda-ghanas taya mata

†††† niladri-nathah purushottamo yatha

 

†††† shri-gopa-kumarah-Gopa-kumara; uvaca-said; prishŲam-asked; maya-by me; idam-this; bhagavan-O lord; dhara-tale-on the surface of the earth; tishŲhanti-stnad; yah-who; shri-pratimah-the Deity forms; maha-prabhoh-of the Supreme Lord; tah-they; sat-cid-ananda-ghanah-full of etenrity, knowledge, and bliss; taya-by which; matah-considered; niladri-nathah-the Lord of Nilacala; purushottamah-Lord Jagannatha; yatha-as.

 

 

†††† Shri Gopa-kumara said: I asked him: O lord, are the Lord's Deity forms on the earth all eternal and full of knowledge and bliss as is the form of Lord Jagannatha, the master of Nialacala?

 

Text 203

 

eko 'pi bhagavan sandra-

†††† sac-cid-ananda-vigrahah

kripaya tatra tatraste

†††† tat-tad-rupeŽa lilaya

 

†††† ekah-one; api-indeed; bhagavan-the Lord; sandra-sac-cid-ananda-vigrahah-whose form is full of eternity, knowledge, and bliss; kripaya-mercifully; tatra tatra-in many places; aste-stays; tat-tad-rupeŽa-in various forms; lilaya-in His pastimes.

 

 

†††† Although the Lord, whose form is filled with eternity, knowledge, and bliss, is one, in His pastimes He appears in many places in many different forms.

 

 

Text 204

 

tat sarva-nairapekshyena

†††† ko doshah syat tad-arcane

kathancit kriyamaŽe 'pi

†††† maha-labho 'pi budhyate

 

†††† tat-that; sarva-everything; nairapekshyena-by rejecting; kah-what?; doshah-fault; syat-is; tad-arcane-in worshiping the Deity; kathancit-somehow; kriyamaŽe-is done; api-even; maha-great; labhah-attainment; api-even; budhyate-is known.

 

 

†††† By renouncing everything and worshiping the Deity what mistake is done? When the Deity is worshiped one becomes aware of a great gain.

 

 

†††† Shrila Sanatana Gosvami explains that the ďeverything" here is material piety, fruitive work, yoga, and other things like them.

 

Text 205

 

tatah katham puraŽebhyah

†††† shruyante tat-tad-uktayah

apramaŽam ca ta na syur

†††† mahan-mukha-vinihsritah

 

†††† tatah-then; katham-why?; puraŽebhyah-from the PuraŽas; shruyante-are heard; tat-tad-uktayah-many statements; apramaŽam-not evidence; ca-also; tah-they; na-not; syuh-are; mahat-of the great souls; mukha-from the mouths; vinihsritah-come.

 

 

†††† Why, then, do we hear from the PuraŽas so many statements contradicting this? These statements cannot be rejected as evidence, for they have come from the mouths of great souls.

 

 

†††† Shrila Sanatana Gosvami gives Shrimad-Bhagavatam 11.2.47, 3.29.22, and 3.29.24 as examples of scriptural statements that minimize the importance of Deity worship.

 

 

Text 206

 

tac chrutvoktam prabhoh puja-

†††† margadi-guruŽamuna

utthaya paramanandan

†††† mam ashlishyedam uttaram

 

†††† tat-that; shrutva-having heard; uktam-said; prabhoh-of the Lord; puja-of Deity worship; marga-the path; adi-beginning with; guruŽa-guru; amuna-by this; utthaya-rising; parama-anandat-from transcendental bliss; mam-me; ashlishya-embracing; idam-this; uttaram-reply.

 

 

†††† Hearing this, he who is the guru of the path of Deity worship stood up, embraced me with great bliss, and replied.

 

 

Texts 207-209

 

 

shri-narada uvaca

 

pratima ya mayoddishŲah

†††† sakshad bhagavata samah

tasam arcana-mahatmyam

†††† tavad astam su-duratah

 

adyam adhunikim varcam

†††† sva-dharmady-anapekshaya

sakshac chri-bhagavad-buddhya

†††† bhajatam kritrimam api

 

na patityadi-doshah syad

†††† guŽa eva mahan matah

sevottama mata bhaktih

†††† phalam ya paramam mahat††††

 

†††† shri-naradah uvaca-Shri Narada said; pratimah-Deities; yah-who; maya-by me; uddishŲah-described; sakshat-directly; bhagavata-by the Lord; samah-equal; tasam-of them; arcana-of the worship; mahatmyam-the glorification; tavat-then; astam-is; su-duratah-from very far away; adyam-beginning with; adhunikim-present; vacyam-statement; sva-dharma-own religion; adi-beginning with; anapekshaya-in relationship; sakshat-directly; shri-bhagavat-the Lord; buddhya-with the conception; bhajatam-of they who worship; kritrimam-artificial; api-also; na-not; patitya-falling; adi-beginning with; doshah-fault; syat-is; guŽah-virtue; eva-indeed; mahan-great; matah-is considered; seva-service; uttama-highest; mata-is considered; bhaktih-devotional service; phalam-result; ya-which; paramam-great; mahat-great.†††

 

 

†††† Shri Narada said: I have already explained that the Deity forms of the Lord are the same as the Lord Himself. Deity worship is very glorious. They who, aware that the Deity is the Lord Himself, worship the Deity, even though they neglect other duties, and even though their worship is not sincere, do not fall down. They have no faults. Their merits are very gerat. their devotional service is thought to be the greatest. They attain a very great result.

 

Text 210

 

siddhih syad bhagavad-drishŲya

†††† triŽa-sammananad api

sakrid-uccaranan nama-

†††† bhasasya shravaŽat tatha

 

††† siddhih-perfection; syat-is; bhagavat-of the Lord; drishŲya-by the sight; triŽa-of Tulasi; sammananat-from worship; api-also; sakrit-once; uccaranat-from calling out; nama-of the name; abhasasya-of thr reflection; shravaŽat-from hearing; tatha-so.

 

 

†††By seeing the Diety, by worshiping Tulasi, or by once chanting or hearing even the reflection of the holy name, one may attain perfection.

 

 

†††† Shrila Sanatana Gosvami explains that the worship of Tulasi begins with watering her and bowing down to offer respects to her.

 

 

Text 211

 

kutas tat-smarake tasya-

†††† dhishŲhane mantra-samskrite

sarva-bhakti-pade pujya-

†††† mane doshadi-tarkanam

 

†††† kutah-where; tat-smarake-in a reminder of Him; tasya-of Him; adhishŲhane-in establishing; mantra-a mantra; samskrite-properly done; sarva-all; bhakti-of devotional service; pade-in the realm; pujyamane-worshiped; dosha-adi-faults; tarkanam-conception.

 

 

†††† How can there be any fault with worship of the Lord's Deity form, whose form reminds one of the Lord, who is properly installed with mantras, and who is the object of all activities of devotional service?

 

Text 212††††

 

kadapi krishŽa-pratimarcanavatam

†††† na sambhavet krishŽa-pareshv anadarah

ghaŲeta cet karhy api tad-vishaktito

†††† griŽanti nagas tad ami stavanty atha

 

†††† kadapi-sometimes; krishŽa-of Lord KrishŽa; pratima-of the Deity; arcanavatam-of they who worship; na-not; sambhavet-may be possible; krishŽa-pareshu-among they who are devoted to Lord KrishŽa; anadarah-disrespect; ghaŲeta-may be; cet-if; karhy api-somewhere; tad-vishaktitah-attachment; griŽanti-takes; na-not; agah--sin; tat-that; ami-they; stavanty-offer prayers; atha-then.

 

 

†††† They who worship the Deity of Lord KrishŽa never offend the devotees of Lord KrishŽa. If somehow they do offend them, the devotees do not take offense, but rather praise their attachment to the Lord.

 

 

Texts 213 and 214

 

 

ye tu tat-pratimam nutnam

†††† adhishŲhanam harer iti

bheda-drishŲyatha shailadi-

†††† buddhya sampujayanti hi

 

na manayanti tad-bhaktan

†††† sarva-bhutavamaninah

puja-garveŽa vedajnam

†††† atikramanti ca prabhoh

 

†††† ye-who; tu-indeed; tat-pratimam-the Deity; nutnam-new; adhishŲhanam-established; hareh-of Lord Hari; iti-thus; bheda-drishŲya-seeing as different; atha-then; shaila-stone; adi-beginning with; buddhya-with the conception; sampujayanti-they worship; hi-indeed; na-not; manayanti-respect; tad-bhaktan-the devotees; sarva-bhuta-everyone; avamaninah-disrespecting; puja-of worship; garveŽa-with pride; veda-of the Vedas; ajnam-the orders; atikramanti-flout; ca-and; prabhoh-of the Lord.

 

 

†††† They who, seeing the Deity as different from the Lord Himself and thinking the Deity as made of stone or some other material, worship the Deity of Lord Hari, do not respect the Lord's devotees. Disrespectful to all, and proud of their worship, they rebel against the Lord's commandments in the Vedas.

 

 

Text 215

 

ta eva sarva-bhaktebhyo

†††† nyunas te manda-buddhayah

puja-phalam na vindanti

†††† ta eva hi yathoditam

 

†††† te-they; eva-indeed; sarva-bhaktebhyah-from all the devotees; nyunah-the least; te-they; manda-slow; buddhayah-intelligence; puja-of worship; phalam-the fruit; na-not; vindanti-find; te-they; eva-indeed; hi-indeed; yatha-as; uditam-manifested.

 

 

†††† They are the least of all the devotees. Their intelligence is slow. They do not find the fruits of their worship.

 

 

†††† Shrila Sanatana Gosvami explains that they are described in Shrimad-Bhagavatam 11.2.47 and 9.7.11.

 

 

Texts 216 and 217

 

 

yadyapy ashesha-sat-karma-

†††† phalato 'dhikam uttamam

tesham api phalaty eva

†††† tat-puja-phalam atmana

 

tathapi bhagavad-bhakti-

†††† yogyam na jayate phalam

iti sadhu-varais tat tat

†††† tatra tatra vinindyate

 

†††† yadyapi-although; ashesha-all; sat-pious; karma-deeds; phalatah-than the fruits; adhikam-better; uttamam-best; tesham-of them; api-also; phalati-bears fruit; eva-certainly; tat-of them; puja-of the worship; phalam-fruit; atmana-by the self; tathapi-still; bhagavat-to the Lord; bhakti-to devotional service; yogyam-proper; na-not; jayate-is born; phalam-the fruit; iti-thus; sadhu-varaih-by the best saintly persons; tat tat-this and that; tatra tatra-here and there; vinindyate-is criticized.

 

 

†††† Although the transcendental fruitt of their Deity-worship is greater than the fruits of all ordinary pious deeds, they do not attain the real fruit that comes from service to the Lord. For this reason the saintly devotees criticize their method of worship in different ways and in different places.

 

 

†††† Shrila Sanatana Gosvami explains that the real fruits of devotional service are love for Lord KrishŽa's lotus feet, attainment of Lord KrishŽa's planet, seeing the Lord, and enjoying pastimes with Him.

Text 218

 

tani tani puraŽadi-

†††† vacanany akhilany api

tat-tad-vishayakany eva

†††† manyasva na tu sarvatah

 

†††† tani tani-various; puraŽa-adi-beginning with the PuraŽas; vacanani-statements; akhilani-all; api-also; tat-tat-various; vishayakani-subjects; eva-indeed; manyasva-consider; na-not; tu-indeed; sarvatah-in all ways.

 

 

†††† Although all the statements of the PuraŽas and other scriptures (condemn them), don't think everyone who worships the Lord's Deity-form is like them.

 

 

Texts 219 and 220

 

 

te 'pi nunam na tam pujam

†††† tyajeyur yadi sarvatha

tada tan-nishŲhaya citte

†††† shodhite guŽa-darshinam

 

kripaya krishŽa-bhaktanam

†††† prakshiŽashesha-dushaŽah

kalena kiyata te 'pi

†††† bhavanti paramottamah

 

†††† te-they; api-also; nunam-indeed; na-not; tam-this; pujam-worship; tyajeyuh-renounce; yadi-if; sarvatha-in all respects; tada-then; tat-of them; nishŲhaya-with faith; citte-in the heart; shodhite-purified; guŽa-the virtues; darshinam-of they who see; kripaya-by the mercy; krishŽa-of Lord KrishŽa; bhaktanam-of the devotees; prakshiŽa-withered; ashesha-all; dushaŽah-faults; kalena-time; kiyata-in some; te-they; api-also; bhavanti-become; parama-uttamah-great souls.

 

 

†††† If they do not abandon their worship, then by the mercy of the Lord's devotees, who see the good in others, all the faults in their hearts, now purified by their faith, are destroyed and in time they become the greatest devotees.

 

 

Text 221

 

yatha sakama-bhakta hi

†††† bhuktva tat-kamitam phalam

kale bhakti-prabhavena

†††† yogyam vindanti tat-phalam

 

†††† yatha-as; sakama-with material desires; bhaktah-devotees; hi-indeed; bhuktva-having enjoyed; tat-kamitam-desired by them; phalam-the fruit; kale-in time; bhakti-prabhavena-by the power of devotional service; yogyam-proper; vindanti-they find; tat-phalam-the fruit.

 

 

†††† After enjoying what they desired, materialistic devotees, by the power of their devotional service, in time attain the real fruit of their service.

 

 

†††† Shrila Sanatana Gosvami explains that material sense gratification is insignificant in comparison to the result obtained by devotional service.

Text 222

 

yatha ca tatra tat-kalam

†††† bhakter yogyam na sat-phalam

sanjatam iti tac-chuddha-

†††† bhaktimadbhir vinindyate

 

†††† yatha-as; ca-also; tatra-there; tat-kalam-that time; bhakteh-of devotional service; yogyam-proper; na-not; sat-phalam-the transcendental fruit; sanjatam-born; iti-thus; tat-that; shuddha-pure; bhaktimadbhih-by devotees; vinindyate-is criticized.

 

 

†††† Because in this way one does not immediately attain the fruit of devotional service, the pure devotees criticize the first result of the materialistic devotees' efforts.

 

 

Text 223

 

te hi bhakteh phalam mulam

†††† bhagavac-caraŽabjayoh

sada sandarshana-krida-

†††† nanda-labhadi manvate††††

 

†††† te-they; hi-indeed; bhakteh-of devotional service; phalam-the fruit; mulam-the root; bhagavat-of the Lord; caraŽa-feet; abjayoh-of the lotus; sada-eternally; sandarshana-seeing; krida-pastimes; ananda-bliss; labha-attainemnt; adi-beginning with; manvate-consider.†††

 

 

†††† They who are devoted to the Lord's lotus feet think the real fruit of devotional service is is the bliss of always seeing, enjoying pastimes with, and serving in many ways the Supreme Lord.

 

Text 224

 

napi tatra sahante te

†††† vilambam lava-matrakam

bhagavan api tan hatum

†††† manag api na shaknuyat

 

†††† na-not; api-also; tatra-there; sahante-tolerate; te-they; vilambam-delay; lava-matrakam-of a moment; bhagavan-the Lord; api-also; tan-them; hatum-to abandon; manak-slightly; api-also; na-not; shaknuyat-is able.

 

 

†††† They cannot bear even a moment's delay. The Lord also cannot bear to leave them for even a moment.

 

 

Text 225

 

ato 'nyany ati-tucchani

†††† sarva-kama-phalani hi

muktish ca sulabhany asmat

†††† tad-bhaktir na tu tadrishi

 

†††† atah-then; anyani-others; ati-tucchani-very insignificant; sarva-kama-phalani-the fruits of all desires; hi-indeed; muktih-liberation; ca-also; sulabhani-easily attained; asmat-from that; tad-bhaktih-devotional service; na-not; tu-certainly; tadrishi-like that.

 

 

†††† The fruits of all other desires are very insignificant in comparison. Liberation is easily attained, but devotional service is not.

 

 

†††† Shrila Sanatana Gosvami explains that this is described in Shrimad-Bhagavatam 5.6.18.

 

Text 226

 

tat-prasadena bhaktanam

†††† adhino bhagavan bhavet

iti svatantrya-hany eva

†††† na tam dadyan maheshvarah

 

†††† tat-prasadena-by its mercy; bhaktanam-of the devotees; adhinah-dependent; bhagavan-the Lord; bhavet-is; iti-thus; svatantrya-independence; hani-destroying; eva-indeed; na-not; tam-that; dadyat-gives; maheshvarah-the Supreme Lord.

 

 

†††† By the mercy of devotional service the Lord is controlled by His devotees. Because it destroys His independence, the Lord does not bestow devotional service.†††

 

 

Text 227

 

manye maha-preshŲhajananuvashyata

†††† na duhkha-doshau vidadhita kaucana

kintu pramodam nija-bhakta-vatsala-

†††† tvadin maha-kirti-guŽams tanoti sa

 

†††† manye-I think; maha-preshŲhajana-the very dear devotees; auvasyata-being under the control; na-not; duhkha-of unhappiness; doshau-the fault; vidadhita-is placed; kaucana-some; kintu-however; pramodam-happiness; nija-own; bhakta-devotees; vatsalatva-love; adin-beginning with; maha-great; kirti-glory; guŽan-virtues; tanoti-grants; sa-it.

 

 

†††† I think that being under the control of His dear devotees is not a fault for the Lord. Neither does it make Him unhappy. I brings Him happiness. It increases His glories, which begin with His love for His devotees.

 

 

†††† Shrila Sanatana Gosvami explains that in the previous verses Narada Muni has been relating the opinons of others. In this verse he gives his own opinion.

 

Text 228

 

visheshato nagara-shekharasya

††† svaramatadi-sva-guŽapavadaih

apekshaŽiya parama-priya sa

†††† kashŲha para shri-bhagavattva-simnah

 

†††† visheshatah-specifically; nagara-of heroes; shekharasya-the crown; svaramata-being independently full of bliss; adi-beginning with; sva-own; guŽa-virtues; apavadaih-discounting; apekshaŽiya-in relationship; parama-priya-most dear; sa-it; kashŲha para-ultimate; shri-bhagavattva-of being the Supreme Lord; simnah-the apex.

 

 

†††† Eclipsing His independent bliss and other glories, the supreme hero Lord KrishŽa's being under the control of His dear devotees is the greatest of His divine glories.

 

 

Text 229

 

sa-prema-bhakteh paripakatah syat

†††† kacin maha-bhava-vishesha-sampat

sa vai nariŽarti maha-praharsha-

†††† samrajya-murdhopari tattva-drishŲya

 

†††† sa-prema-bhakteh-loving devotion; paripakatah-in fullness; syat-is; kacit-something; maha-bhava-vishesha-sampat-the opulence of great love; sah-that; vai-indeed; nariŽarti-eternally dances; maha-praharsha-of great happiness; samrajya-of the kingdom; murdha-the head; upari-above; tattva-of the truth; drishŲya-with the sight.

 

 

†††† From the perfection of loving devotion comes great ecstatic love. Gazing at the truth, that love eternally dances in the kingdom of great bliss.

 

Text 230

 

svabhavato 'thapi maharti-shoka-

†††† santapa-cihnani bahis tanoti

bahyapi sa preshŲhatamasya sodhum

†††† dasha na shakyeta kadapi tena

 

†††† svabhavatah-by its own nature; athapi-still; maha-great; arti-of suffering; shoka-grief; santapa-of suffering; cihnani-the characteristics; bahih-outward; tanoti-extends; bahya-external; api-also; sa-it; preshŲhatamasya-of the most dear beloved; sodhum-to tolerate; dasha-the condition; na-not; shakyeta-may be able; kadapi-ever; tena-by that.

 

 

†††† Although externally this ecstatic love may show signs of great suffering, (this suffering is not real, for the Lord) would never allow His dearest devotees to suffer in that way.

 

 

†††† Shrila Sanatana Gosvami explains that these devotees experience great bliss, a bliss that eclpises the happiness of Brahman.

 

 

Text 231

 

loka bahir-drishŲi-paras tu bhavam

†††† tam bhramakam prema-bharam vilokya

bhaktav akama vihasanti bhaktams

†††† tat-prema-bhaktim bhagavan na datte††††

 

†††† lokah-the people; bahir-drishŲi-parah-who see externally; tu-certainly; bhavam-love; tam-this; bhramakam-bewilderment; prema-bharam-great love; vilokya-seeing; bhaktau-in devotion; akamah-without material desires; vihasanti-laugh; bhaktan-at the devotees; tat-prema-bhaktim-that loving devotion; bhagavan-the Lord; na-not; datte-gives.†††

 

 

†††† With external eyes seeing this bewildering condition of great love, the people in general have no desire to engage in devotional service. They laugh at the devotees. The Lord does not give loving devotion to them.

 

Text 232

 

sa-premaka bhaktir ativa-durlabha

†††† svargadi-bhogah sulabho 'bhavash ca sah

cintamaŽih sarva-janair na labhyate

†††† labhyeta kacadi kadapi hatakam

 

†††† sa-premaka-with love; bhaktih-devotion; ativa-durlabha-very rare; svarga-adi-beginning with Svargaloka; bhogah-enjoyment; sulabhah-easy to attain; abhavah-being; ca-and; sah-that; cintamaŽih-a cintamani jewel; sarva-janaih-by all people; na-not; labhyate-is obtained; labhyeta-may be obtained; kaca-with glass; adi-beginning; kadapi-sometimes; hatakam-gold.

 

 

†††† Loving devotion is very difficult to attain and the pleasures of Svargaloka and other celestial planets are very easy to attain. Common people cannot attain a cintamaŽi jewel, although they may attain a glass, or sometimes a golden trinket.

 

 

†††† Shrila Sanatana Gosvami explains that in this example the cintamaŽi jewel is loving devotion, the glass trinket is the pleasures of Svargaloka, and the golden trinket is impersonal liberation.

 

 

Text 233

 

kadacid eva kasmaicit

†††† tad-ekartha-sprihavate

tam dadyad bhagavan bhaktim

†††† loka-bahyaya dhimate

 

†††† kadacit-sometimes; eva-indeed; kasmaicit-to someone; tad-eka-artha-sprihavate-who wishes something specific; tam-that; dadyat-gives; bhagavan-the Lord; bhaktim-devotional service; loka-to the world; bahyaya-external; dhimate-intelligent.

 

 

†††† Sometimes, to a wise and extraordinary person who wishes it alone, the Lord gives devotional service.

 

Text 234

 

shakyam na tad-bhava-vishesha-tattvam

†††† nirvaktum asmabhir atho na yogyam

bhakti-pravritty-artha-paraih prabhoh sac-

†††† chastrair ivajneshu viruddhavat syat

 

†††† shakyam-is able; na-not; tad-bhava-vishesha-tattvam-the nature of that love; nirvaktum-to be described; asmabhih-by us; athah-then; na-not; yogyam-is suitable; bhakti-pravritti-artha-paraih-by they who are devoted to the activities of devotional service; prabhoh-of the Lord; sat-shastraih-by the transcendental scriptures; iva-as if; ajneshu-to the fools; viruddhavat-like the prohibition; syat-is.

 

 

†††† We are not able, nor is it proper for us, to describe the nature of this ecstatic love, in the same way as it is not proper for the scriptures that describe the activities of the Lord's service to describe it to fools.

 

 

†††† Shrila Sanatana Gosvami explains that the nature of ecstatic love is described in Shrimad-Bhagavatam 11.2.40.

 

 

Text 235

 

tad-bhavotkarsha-madhuryam

†††† vidus tad-rasa-sevinah

tatratyas tvam api jnasyasy

†††† acirat tat-prasadatah

 

†††† tad-bhava-of that love; utkarsha-greatness; madhuryam-sweetness; viduh-understand; tad-rasa-sevinah-they whos erve the mellows of devotional service; tatratyah-there; tvam-you; api-also; jnasyasi-will know; acirat-sson; tat-prasadatah-by their mercy.

 

 

†††† They who serve the mellows of devotional service understand the sweetness and glory of that ecstatic love. By the Lord's mercy you, staying there, will also quickly understand it.

 

 

†††† Shrila Sanatana Gosvami explains that the phrase ďstaying there" means "staying in the land of Gokula".

 

Text 236

 

shri-gopa-kumara uvaca

 

evam nijeshŲa-deva-shri-

†††† gopala-caraŽabjayoh

nitaram darshanotkaŽŲha

†††† tad-vaco me vyavardhata

 

†††† shri-gopa-kumarah uvaca-Shri Gopa-kumara said; evam-thus; nija-own; ishŲa-worshipable; deva-Lord; shri-gopala-of Lord Gopala; caraŽa-feet; abjayoh-of the lotus; nitaram-greatly; darshana-sight; utkaŽŲha-yearning; tad-vacah-these words; me-me; vyavardhata-increased.

 

 

†††† Shri Gopa-kumara said: These words greatly increased my yearning to see the lotus feet of Shri Gopala, the Lord I worshiped.

 

 

Text 237

 

tadrig-bhava-visheshasha-

†††† vatyapy ajani tat-kshaŽat

tabhyam shokarŽave kshiptam

†††† mam alakshyaha santvayan

 

†††† tadrik-like this; bhava-ecstatic love; vishesha-specific; asha-yearning; vatya-possessing; api-although; ajani-was manifested; tat-kshaŽat-from that moment; tabhyam-by them; shoka-of lamentation; arŽave-in an ocean; kshiptam-thrown; mam-me; alakshya-not noticing; aha-said; santvayan-comforting.

 

 

†††† Not noticing that at that moment I, filled with a desire to attain that love, was thrown into an ocean of lamentation, he, comforting me, said:

 

Text 238

 

shri-narada uvaca

 

yadyapy etan maha-gopyam

†††† yujyate natra jalpitum

tathapi tava katarya-

†††† bharair mukharito bruve

 

†††† shri-naradah-Shri Narada; uvaca-said; yadyapi-although; etat-this; maha-very; gopyam-confidential; yujyate-is; na-not; atra-here; jalpitum-to speak; tathapi-still; tava-of you; katarya-bharaih-by the great distress; mukharitah-made talkative; bruve-I speak.

 

 

†††† Shri Narada said: Although this great secret should not be told in this place, made talkative by your anxiety, I will speak.

 

 

†††† Shrila Sanatana Gosvami explains that "in this place" means "here in VaikuŽŲhaloka".

 

 

Text 239

 

ito 'dure 'yodhya vilasati puri shri-raghupates

†††† tato dure shriman-madhura-madhu-puryaiva sadrishi

puri dvaravaty ullasati dayita shri-yadupates

†††† tam evasyam gatva nija-dayita-devam bhaja drisha

 

†††† itah-from here; adure-not far; ayodhya-Ayodhya; vilasati-is splendidly manifested; puri-the city; shri-raghupateh-of Lord Ramacandra; tatah-from there; dure-far; shriman-madhura-beautiful and charming; madhu-purya-the city of Mathura; eva-indeed; sadrishi-like that; puri-the city; dvaravati-of Dvaraka; ullasati-is splendidly manifested; dayita-dear; shri-yadupateh-to the Lord of the Yadus; tam-that; eva-certainly; asyam-there; gatva-having gone; nija-dayita-devam-own beloved Lord; bhaja-worship; drisha-with a glance.

 

 

†††† Not far from here, Lord Ramacandra's city of Ayodhya is splendidly manifest. Far from that, the city of Dvaraka, which is like the beautiful and charming city of Mathura and is very dear to Lord KrishŽa, the Lord of the Yadus, is splendidly manifest. Go there, and with a glance worship your beloved Lord.

 

 

†††† Shrila Sanatana Gosvami explains that the Hari-vamsha affirms that Dvaraka is like Mathura.

 

Text 240

 

prag ayodhyabhigamane

†††† sad-upayam imam shrnu

shri-ramacandra-padabja-

†††† sevaika-rasikair matam

 

†††† prak-first; ayodhya-to Ayodhya; abhigamane-in going; sad-upayam-a good method; imam-this; shrnu-hear; shri-ramacandra-padabja-of Lord Ramacandra's lotus feet; seva-service; eka-sole; rasikaih-by they who taste nectar; matam-considered.

 

 

†††† First hear the way to go to Aydodhya, a way approved by they who taste the nectar of service to Shri Ramacandra's lotus feet.

 

 

Texts 241 and 242

 

 

sakshad bhagavatas tasya

†††† shri-krishŽasyavatariŽah

upasana-vishesheŽa

†††† sarvam yadyapi labhyate

 

tathapi raghu-virasya

†††† shrimat-pada-sarojayoh

tayo rasa-visheshasya

†††† labhayopadishamy aham

 

†††† sakshat-directly; bhagavatah-of the Lord; tasya-of Him; shri-krishŽasya-of Lord KrishŽa; avatariŽah-the origin of the incarnations; upasana-worship; vishesheŽa-specific; sarvam-all; yadyapi-if; labhyate-is attained; tathapi-still; raghu-virasya-of the hero of the Raghu dynasty; shrimat-pada-sarojayoh-of the beautiful lotus feet; tayoh-of them; rasa-visheshasya-the specific nectar; labhaya-to attain; upadishami-describe; aham-I.

 

 

†††† Although by directly worshiping Lord KrishŽa, the origin of the incarnations, everything is obtained, I will now describe how to attain the nectar of the lotus feet of Lord Rama, the hero of the Raghu dynasty.

 

 

Text 243

 

sita-pate shri-raghunatha lakshmaŽa-

†††† jyeshŲha prabho shri-hanumat-priyeshvara

ity adikam kirtaya veda-shastratah

†††† khyatam smarams tad-guŽa-rupa-vaibhavam

 

†††† sita-of Sita; pate-O Lord; shri-raghunatha-O Lord of the Raghus; lakshmaŽa-of LakshmaŽa; jyeshŲha-O elder brother; prabhah-O Lord; shri-hanumat-of Shri Hanuman; priya-dear; ishvara-O Lord; iti-thus; adikam-beginning; kirtaya-glorify; veda-shastratah-from the Vedic scriptures; khyatam-famous; smaran-remembering; tat-of Him; guŽa-qualities; rupa-form; vaibhavam-and opulence.

 

 

†††† As you meditate on His form, virtues, and opulences, which are all described in the Vedas, glorify Him, beginning with the words: "O husband of Sita, O glorious Lord of the Raghus, O elder brother of LakshmaŽa, O Lord, O dear master of Shri Hanuman!"

 

 

†††† Shrila Sanatana Gosvami explains that some other names used to glorify Lord Rama are: "O delight of Kaushalya! O son of Dasharatha! O elder brother of Bharata! O friend of Sugriva!" Lord Rama's virtues begin with His shyness and humbleness, and His form, holding a bow in the hands of His strong arms, is very handsome.

 

Text 244

 

yena prakareŽa nijeshŲa-devo

†††† labhyeta tasyanusritih krititvam

yatrasya gandho 'pi bhavet kriyeta

†††† pritih para tatra tad-eka-nishŲhaih

 

†††† yena-by which; prakareŽa-method; nija-own; ishŲa-worshipable; devah-Lord; labhyeta-may be obtained; tasya-of Him; anusritih-following; krititvam-action; yatra-where; asya-of Him; gandhah-the scent; api-even; bhavet-may be; kriyeta-may do; pritih-happiness; para-great; tatra-there; tad-eka-nishŲhaih-by they who have placed their faith in Him alone.

 

 

†††† In this way the great devotees attain their worshipable Lord. Even the slightest scent of the Lord brings great happiness to they who have placed their faith in Him alone.

 

 

Text 245

 

shri-rama-padabja-yuge 'valokite

†††† samyen na cet sa tava darshanotkata

tenaiva karuŽya-bharardra-cetasa

†††† prahesyate dvaravatim sukham bhavan

 

†††† shri-rama-of Lord Ramacandra; pada-abja-yuge-the two lotuysa feet; avalokite-seen; shamyet-satisfied; na-not; cet-if; sah-He; tava-of you; darshana-to see; utkata-the yearning; tena-by Him; eva-indeed; karuŽya-of mercy; bhara-with an abundance; ardra-melting; cetasa-whose heart; praheshyate-will be taken; dvaravatim-to Dvaraka; sukham-happily; bhavan-you.

 

 

†††† If when you see Lord Rama's lotus feet your desire to see the Lord remains unsatisfied, Lord Rama Himself, His heart melting with compassion, will happily send you to Dvaraka.

 

Text 246

 

sankirtanam tasya yathoditam prabhoh

†††† kurvan gatas tatra nija-priyeshvaram

shri-krishŽacandram yadubhir vritam ciram

†††† didrikshitam drakshyasi tam manoharam

 

†††† sankirtanam-glorification; tasya-of Him; yatha-as; uditam-said; prabhoh-of the Lord; kurvan-doing; gatah-gone; tatra-there; nija-priyeshvaram-your own dear Lord; shri-krishŽacandram-Shri KrishŽacandra; yadubhih-by the Yadus; vritam-surrounded; ciram-for a long time; didrikshitam-desired to see; drakshyasi-you will see; tam-Him; manoharam-who charms the heart.

 

 

†††† Glorifying your Lord, as the scriptures prescribe, you will go there and see Your beloved Lord, handsome Shri KrishŽacandra, whom you long desired to see, surrounded by the Yadus.

 

 

Text 247

 

vaikuŽŲhasyaiva deshas te

†††† koshala-dvarakadayah

tat tatra gamanayajna

†††† tad-bhartur na hy apekshyatam

 

†††† vaikuŽŲhasya-of VaikuŽŲha; eva-indeed; deshah-the realm; te-they; koshala-Koshala; dvaraka-and Dvaraka; adayah-beginning with; tat-that; tatra-there; gamanaya-to go; ajna-the order; tad-bhartuh-of the Lord; na-not; hi-indeed; apekshyatam-in relation.

 

 

†††† Koshala, Dvaraka, and many other places are provinces of the kingdom of VaikuŽŲha. Go now, and do not wait fro the Lord's order.

 

 

†††† Shrila Sanatana Gosvami explains that Koshala is another name of Ayodhya.

 

Text 248

 

tasyajnayagato 'traham

†††† sarva-hrid-vritti-darshinah

man-mukhenaiva tasyajna

†††† sampannnety anumanyatam

 

†††† tasya-of Him; ajnaya-by the order; agatah-come; atra-here; aham-I; sarva-of all; hrit-of the hearts; vritti-the activities; darshinah-seeing; mat-of me; mukhena-by the mouth; eva-indeed; tasya-of Him; ajna-the order; sampanna-fulfilled; iti-thus; anumanyatam-is considered.

 

 

†††† By the order of He who knows what happens in everyone's heart, I have come here. Know that His order has come through my mouth.

 

 

†††† Shrila Sanatana Gosvami explains that the Lord told Narada: "O Narada, go to Gopa-kumara, and in a secluded place, fulfill his desire."

 

 

Text 249

 

ekam maha-bhaktam anugrahitum

†††† svayam kutashcid bhagavan gato 'yam

sodhum vilambam na hi shakshyasi tvam

†††† tan-nirgame te 'vasaro varo 'yam

 

†††† ekam-one; maha-great; bhaktam-devotee; anugrahitum-to show mercy; svayam-personally; kutashcit-somewhere; bhagavan-the Lord; gatah-gone; ayam-He; sodhum-to tolerate; vilambam-delay; na-not; hi-indeed; shakshyasi-will be able; tvam-you; tat-nirgame-to go; te-of you; avasarah-opportunity; varah-good; ayam-this.

 

 

†††† To show mercy to a great devotee, the Lord has gone somewhere. You will not be able to tolerate any delay. This is the right time for you to go.

 

Text 250

 

shri-gopa-kumara uvaca

 

shrutva tam nitaram hrishŲo

†††† muhuh shri-naradam naman

tasyashirvadam adaya

†††† shiksham canusmarann ayam

 

†††† shri-gopa-kumarah uvaca-Shri Gopa-kumara said; shrutva-having heard; tam-this; nitaram-very; hrishŲah-happy; muhuh-again and again; shri-naradam-to Shri Narada; naman-bowinf down; tasya-of him; ashirvadam-blessing; adaya-taking; shiksham-teaching; ca-also; anusmaran-remembering; ayam-this.

 

 

†††† Shri Gopa-kumara said: Hearing this, I became very happy. Again and again I bowed down before Shri Narada. I took His blessing and meditated on his instructions.

 

 

†††† Shrila Sanatana Gosvami explains that these are the instructions of

Text 243.

Text 251

 

durad eva gato 'draksham

†††† vanarams tan itas tatah

plavamanan maha-lolan

†††† rama rameti vadinah

 

†††† durat-from far away; eva-indeed; gatah-gone; adraksham-I saw; vanaran-monkeys; tan-them; itah tatah-here and there; plavamanan-jumping; maha-lolan-with great eagerness; rama-O Rama!; rama-O Rama!; iti-thus; vadinah-saying.

 

 

†††† Then I left. From far away I saw many restless monkeys jumping here and there and calling out: "Rama! Rama!"

 

 

Text 252

 

taih sahagre gato vamshim

†††† akarshadbhih karan mama

naran apashyam vaikuŽŲha-

†††† parshadebhyo 'pi sundaran

 

†††† taih-them; saha-with; agre-before; gatah-gone; vamshim-a flute; akarshadbhih-pulling; karat-from the hand; mama-of me; naran-humans; apashyam-I saw; vaikuŽŲha-of VaikuŽŲha; parshadebhyah-than the associates; api-even; sundaran-more handsome.

 

 

†††† As they tugged at my flute, I went with them. Then I saw human beings more handsome than the Lord's asasociates in VaikuŽŲha.

 

 

†††† Shrila Sanatana Gosvami explains that the residents of VaikuŽŲha had four-armed forms like that of Lord NarayaŽa. These humans had forms like that of Lord Rama.

 

Text 253

 

tair evarya-varacarair

†††† man-naty-ady-asahishŽubhih

purim praveshito bahyam

†††† prak prakoshŲham agam aham

 

†††† taih-with them; eva-certainly; arya-vara-acaraih-very saintly; mat-of me; nati-obeisances; adi-beginning with; asahishŽubhih-not tolerating; purim-the city; praveshitah-entered; bahyam-outside; prak-before; prakoshŲham-courtyard; agam-went; aham-I.

 

 

†††† Very saintly and well-behaved, they would not allow me to bow down and worship them. Led by them, I came to the city's outer courtyard.

 

 

Text 254

 

sugrivangada-jambavat-prabhritibhis tatropavishŲam sukham

†††† shrimantam madhurair naraish ca bharatam shatrughna-yuktam purah

drishŲvaham raghunatham eva nitaram matva stuvams tat-stavaih

†††† karŽau tena pidhaya dasya-paraya vaca nishiddho muhuh

 

†††† sugriva-Sugriva; angada-Angada; jambavat-Jambavan; prabhritibhih-beginning with; tatra-there; upavishŲam-seated; sukham-comfortably; shrimantam-glorious; madhuraih-with charming; naraih-human beings; ca-also; bharatam-Bharata; shatrughna-Shatrughna; purah-before; drishŲva-seeing; aham-I; raghunatham-Lord Ramacandra; eva-indeed; nitaram-greatly; matva-thinking; stuvan-praising; tat-stavaih-with prayers; karŽau-ears; tena-by Him; pidhaya-covering; dasya-of service; paraya-intent; vaca-by words; nishiddhah-forbidden; muhuh-again and again.

 

 

†††† Seeing glorious Bharata comfortably sitting with Shatrughna, many charming human beings, and monkeys headed by Sugriva, Angada, and Jambavan, and thinking Bharata was Lord Ramacandra Himself, I began to glorify Him with many prayers. He at once covered His ears, and saying again and again that He is only a servant, forbade me to continue.

 

 

†††† Shrila Sanatana Gosvami explains that Gopa-kumara said: ďO king of kings, O Lord of the Raghu dynasty, O beloved of Sita, glories to You!" That Gopa-kumara mistook Bharata for Lord Rama proves that Bharata is like Rama, Bharata's wife is like Sia-devi, and Shatrughna is like LakshmaŽa.

 

Text 255

 

bhitas tad-agre 'njaliman avasthito

†††† nihsritya vegena hanumata balat

praveshito 'ntah-puram adbhutadbhutam

†††† vyalokayam tam nri-varakritim prabhum

 

†††† bhitah-afraid; tad-agre-in His presence; anjaliman-with folded hands; avasthitah-standing; nihsritya-going; vegena-quickly; hanumata-by Hanuman; balat-suddenly; praveshitah-entered; antah-puram-the room; adbhuta-adbhutam-wonder of wonders; vyalokayam-I saw; tam-him; nri-varakritim-whose form is like a human being's form; prabhum-the Lord.

 

 

†††† Frightened, I stood with folded hands. Hanuman then suddenly dragged me inside and there I saw the supremely wonderful, humanlike Lord Rama, . . .

 

 

Text 256

 

prasada-mukhye 'khila-madhuri-maye

†††† samrajya-simhasanam asthitam sukham

hrishŲam maha-purusha-lakshaŽanvitam

†††† narayaŽenopamitam kathancana

 

†††† prasada-mukhye-in the best of palaces; akhila-all; madhuri-of sweetnesses; maye-consisting; samrajya-royal; simhasanam-throne; asthitam-sitting; sukham-comfortably; hrishŲam-happy; maha-purusha-lakshaŽ-anvitam-bearing the signs of a great person; narayaŽena-Lord NarayaŽa; upamitam-like; kathancana-somewhat.

 

 

. . . who comfortably sat on a roayl throne in the charming palace, who was joyful, who had the features of an exalted personality, who was like Lord NarayaŽa, . . .

 

Text 257

 

tato 'pi kaishcin madhurair visheshair

†††† manoramam capa-vilasi-paŽim

sa-prashraya-hri-ramitavalokam

†††† rajendra-lilam shrita-dharma-vartam

 

†††† tatah-then; api-also; kaishcit-with some; madhuraih-sweetnesses; visheshaih-specific; manoramam-charming; capa-bow; vilasi-shining; paŽim-hand; sa-prashraya-humble; hri-shy; ramita-delightful; avalokam-glance; rajendra-the king of kings; lilam-pastimes; shrita-dharma-vartam-taking shelter of the explanation of religious principles.

 

 

. . . who was enchanting with many charming sweetnesses, whose hand was glorious with a bow, whose humble, shy glances were delightful, who enjoyed pastimes of being the king of kings, and who was explaining the principles of religion.

 

 

Text 258

 

tad-darishŽananda-bhareŽa mohito

†††† daŽda-praŽamartham ivapatam purah

tatash ca tenartha-vareŽa vancito

†††† vyutthapitas tat-kripaya vyalokayam

 

†††† tat-of Him; darishŽa-of the sight; ananda-bhareŽa-with great bliss; mohitah-bewildered; daŽda-praŽama-artham-to offer obeisances falling down as a stick; iva-like; apatam-fallen; purah-before; tatah-then; ca-also; tena-by Him; artha-vareŽa-with great value; vancitah-desired; vyutthapitah-risen; tat-kripaya-by His mercy; vyalokayam-I saw.

 

††

†††† Overcome by the bliss of seeing Him, I fainted before Him as if I had bowed down as a stick to offer respects. Then He who is desired by the best of religious duties merecifully picked me up and I gazed on Him.

 

 

†††† Shrila Sanatana Gosvami explains that the Lord is attained by devotional service, the best of religious duties.

††††

Text 259

 

mam tatra hitva nija-sevayahritah††

†††† plutyaikaya shri-hanuman gato 'ntikam

sitanurupa ramate priya prabhoh

†††† savye 'sya parshve 'nuja-lakshmaŽo 'nyatah

 

†††† mam-me; tatra-there; hitva-placing; nija-sevaya-by service; ahritah-taken; plutya-by plunging; ekaya-one; shri-hanuman-Shri Hanuman; gatah-gone; antikam-nearby; sita-Sita; anurupa-like; ramate-enjoys; priya-the beloved; prabhoh-of the Lord; savye-on the left; asya-of Him; parshve-at the side; anuja-younger brother; lakshmaŽah-LakshmaŽa; anyatah-other.

 

 

†††† Pulled by his service, Hanuman left me and in one jump came before Lord Rama. Beautiful beloved Sita was glorious at the Lord's left and His younger brother LakshmaŽa was glorious at His other side.

 

 

Text 260

 

kadapi shubhrair vara-camaraih prabhum

†††† gayan guŽan vijayati sthito 'gratah

kadapy upashlokayati sva-nirmitaish

†††† citraih stavaih shri-hanuman kritanjalih

 

†††† kadapi-sometimes; shubhraih-glorious; vara-camaraih-with excellent camaras; prabhum-the Lord; gayan-singing; guŽan-the virtues; vijayati-fans; sthitah-standing; agratah-in the presence; kadapi-sometimes; upashlokayati-glorifies in verse; sva-nirmitaih-personally written; citraih-wonderful; stavaih-with prayers; shri-hanuman-Shri Hanuman; krita-anjalih-with folded hands.

 

 

†††† Sometimes Hanuman fanned the Lord with a splendid white camara, sometimes he sang of His virtues, and sometimes, standing before Him with folded hands, recited wonderful prayers in verses of his own composing.

 

Text 261

 

shvetatapatram ca bibharty asau kshaŽam

†††† samvahayet tasya padambuje kshaŽam

seva-prakaran yugapad bahun kshaŽam

†††† tasminn avaiyagryam aho tanoti ca

 

†††† shveta-a white; atapatram-parasol; ca-also; bibharti-holds; asau-he; kshaŽam-one moment; samvahayet-massages; tasya-His; padambuje-two lotus feet; kshaŽam-one moment; seva-prakaran-many different services; yugapat-simultaneously; bahun-many; kshaŽam-one moment; tasmin-in that; avaiyagryam-easily; ahah-oh; tanoti-does; ca-and.

 

 

†††† One moment he holds a white parasol. Another moment he massages the Lord's lotus feet. Another moment he easily does many different services simultaneously.

 

 

Text 262

 

parama-harsha-bharat kramito hy aham

†††† jaya jayeti vadan praŽaman muhuh

mridula-vag-amritaih paramadbhutair

†††† bhagavatardra-hrida paritarpitah

 

†††† parama-harsha-bharat-by great happiness; kramitah-overcome; hi-indeed; aham-I; jaya jaya-Glory! Glory!; iti-thus; vadan-saying; praŽaman-bowing down; muhuh-again and again; mridula-vag-amritaih-with the nectar of sweet words; parama-adbhutaih-very wonderful; bhagavata-by the Lord; ardra-melting; hrida-whose heart; paritarpitah-satisfied.

 

 

†††† Overcome with bliss, I called out: "Glory! Glory!" and bowed down again and again. His heart melting, the Lord pleased me with the very wonderful nectar of sweet words.

 

Text 263

 

shri-bhagavan uvaca

 

bho gopa-nandana suhrittama sadhu sadhu

†††† sneham vidhaya bhavata vijayam krito 'tra

vishramyatam alam alam bahubhih prayasair

†††† etair na duhkhaya ciram nija-bandhavam mam

 

†††† shri-bhagavan uvaca-The Supreme Lord said; bho gopa-nandana-O son of a gopa; suhrittama-O best of friends; sadhu-well done; sadhu-well done; sneham-love; vidhaya-being given; bhavata-by you; vijayam-conquest; kritah-done; atra-here; vishramyatam-may be rested; alam-enough!; alam-enough!; bahubhih-with many; prayasaih-endeavors; etaih-these; na-not; duhkhaya-for pain; ciram-a long time; nija-bandhavam-own friend; mam-to Me.

 

 

†††† The Supreme Lord said: O gopa's son, O dear friend, well done! Well done! With your love you have conquered Me. Please stop. What is the need of all this trouble you take? What is the need? Don't make Me, your eternal friend, suffer like this.

 

Text 264

 

uttishŲhottishŲha bhadram te

†††† gauravat sambhramam tyaja

tvadiya-prema-rupeŽa

†††† yantrito 'smi sada sakhe

 

†††† uttishŲha-rise; uttishŲha-rise; bhadram-auspiciousness; te-to you; gauravat-veneration; sambhramam-respect; tyaja-abandon; tvadiya-your; prema-love; rupeŽa-in the form; yantritah-conquered; asmi-I am; sada-eternally; sakhe-O friend.

 

 

†††† Rise! Rise! Auspiciousness to you! Give up this awe and veneration! Friend, eternally I am conquered by your love.

 

Text 265

 

shri-gopa-kumara uvaca

 

atha tasyajnayagatyo-

†††† tthapito 'ham hanumata

shrimat-padabja-piŲhasya

†††† nitash ca nikaŲam haŲhat

 

†††† shri-gopa-kumarah-Shri Gopa-kumara; uvaca-said; atha-then; tasya-of Him; ajnaya-by the order; agatya-coming; utthapitah-established; aham-I; hanumata-by Hanuman; shrimat-padabja-piŲhasya-of His beautiful lotus feet; nitah-brought; ca-and; nikaŲam-to the vicinity; haŲhat-forcibly.

 

 

†††† By the Lord's order, Hanuman picked me up and placed me at the Lord's lotus feet.

 

 

Text 266

 

tadakarsham manasy etad

†††† dirghasha phalitadhuna

vanchatitam ca sampannam

†††† phalam tat kutra yany atah

 

†††† tadakarsham-attraction to Him; manasi-in the mind; etat-this; dirgha-long; asha-desire; phalita-borne fruit; adhuna-now; vanchat-desire; aitam-beyond; ca-and; sampannam-established; phalam-fruit; tat-that; kutra-where?; yani-I go; atah-then.

 

 

†††† In my heart I thought: Now my long yearning has borne fruit. Now I have a result more than I can desire. How can I go to some other place now?

 

Text 267

 

gopa-balaka-veshena

†††† svakiyenaiva purvavat

kiyantam nyavasam kalam

†††† tatrananda-bhararditah

 

†††† gopa-balaka-veshena-with the appearance and dress of a cowherd boy; svakiyena-own; eva-indeed; purvavat-as before; kiyantam-how much?; nyavasam-I resided; kalam-time; tatra-there; ananda-bhara-with great bliss; arditah-overcome.

 

 

†††† In the form and garments of a cowherd boy as before, for how long a time did I stay there, overcome with bliss?

 

 

†††† Shrila Gosvami explains that the meaning of this rhetorical question is that he stayed in Ayodhya only very briefly, although while he was there he was overcome with bliss by drinking the nectar of Lord Ramacandra's lotus feet.

 

 

Text 268

 

atha shri-raghu-simhasya

†††† maharajadhirajatam

lilam tad-anurupam ca

†††† vikshe dharmanusariŽim

 

†††† atha-then; shri-raghu-simhasya-of the lion of the Raghu dynasty; maha-raja-adhirajatam-supremely royal; lilam-pastimes; tad-anurupam-following that; ca-also; vikshe-I see; dharma-religion; anusariŽim-following.

 

 

†††† There I saw Lord Rama's pastimes as a saintly king.

 

Text 269

 

na ceshŲa-deva-padanam

†††† tat-tat-kridanusariŽim

vihara-madhurim kancin

†††† napi tam tam kripam labhe

 

†††† na-not; ca-and; ishŲa-worshipable; deva-padanam-of the Lord; tat-tat-krida-various pastimes; anusariŽim-following; vihara-of pastimes; madhurim-sweetness; kancit-something; na-not; api-even; tam-that; tam-that; kripam-mercy; labhe-I attain.

 

 

†††† Still, I did not see anything like the playful sweetness of my worshipable Lord's pastimes and I did not attain mercy like His mercy.

 

 

†††† Shrila Sanatana Gosvami explains that the worshipable Lord here is Lord Madana-gopala. Examples of His pastimes are His playing the flute and charming the gopis.

 

 

Texts 270 and 271

 

 

tatah shokam ivamutrapy

†††† apnuvan shri-hanumatah

shri-ramacandra-padabja-

†††† mahimnam shravaŽena hi

 

sakshad-anubhavenapi

†††† mano-duhkham nivaraye

tasmin nijeshŲa-devasya

†††† sarvam aropayami ca

 

†††† tatah-then; shokam-lamentation; iva-as if; amutra-there; api-also; apnuvan-attaining; shri-hanumatah-from Shri Hanuman; shri-ramacandra-padabja-of Lord Rama's lotus feet; mahimnam-of the glories; shravaŽena-by hearing; hi-certainly; sakshat-direct; anubhavena-by perception; api-also; manah-of the mind; duhkham-unhappiness; nivaraye-I cast aside; tasmin-in that; nija-own; ishŲa-worshipable; devasya-Lord; sarvam-all; aropayami-I impose; ca-and.

 

 

†††† I was unhappy there. By hearing from Shri Hanuman the glories of Lord Ramacandra's lotus feet and by directly gazing at the Lord, I tried to cast off the pain in my heart. I tried to see that all the features of my worshipable Lord were also present in Lord Rama.

 

 

Text 272

 

purvabhyasa-vasheneyam

†††† vrajabhumir yada balat

sa tal-lilanukampashapy

†††† akramed dhridayam mama

 

†††† purva-previous; abhyasa-practice; vashena-by the control; iyam-this; vrajabhumih-the land of Vraja; yada-when; balat-forcibly; sa-it; tat-of Him; lila-pastimes; anukampa-mercy; asha-yearning; api-also; akramet-conquered; hridayam-heart; mama-my.

 

 

†††† By the power of my previous activities in Vrajabhumi, a yearning for my Lord's pastimes and mercy invaded my heart.

 

Text 273

 

tada mantri-vareŽaham

†††† alakshya shri-hanumata

vicitra-yukti-caturyai

†††† rakshyeyashvasya tatra hi

 

†††† tada-then; mantri-vareŽa-by the best of counselors; aham-I; alakshya-seen; shri-hanumata-by Shri Hanuman; vicitra-yukti-caturyaih-wonderfully expert logic; rakshyeya-protected; ashvasya-comforting; tatra-there; hi-certainly.

 

 

†††† Then, seeing my condition, Shri Hanuman, the best of counselors, tried to console me with many very wonderful arguments.

 

 

Text 274

 

atha shri-rameŽa prakhara-karuŽa-komala-hrida

†††† jagac-cittajnena praŽaya-mridunashvasya vacasa

vraja-dvaravatyam sukham iti samadishya gamitah

†††† samam tam bhallukavali-parivridhenaham acirat

 

†††† atha-then; shri-rameŽa-by Shri Rama; prakhara-karuŽa-komala-hrida-His heart soft with mercy; jagat-of the world; citta-the hearts; jnena-knowing; praŽaya-mriduna-soft with love; ashvasya-comforting; vacasa-with words; vraja-dvaravatyam-in Dvaraka; sukham-happiness; iti-thus; samadishya-instructing; gamitah-sent; samam-with; tam-that; bhalluka-avali-parivridhena-with the king of the Ballukas; aham-I; acirat-at once.

 

 

†††† Then Lord Rama, who knows what is in the hearts of all the world, His own heart soft with great mercy, comforted me with sweet and affectionate words. He told me to go to Dvaraka and He at once sent me there with Jambavan, the king of the Ballukas.

 

 

Chapter Five: Priya (The Beloved)

 

 

Text 1

 

shri-gopa-kumara uvaca

 

atha tatra gato vipraih

†††† kiyadbhir mathuraih saha

yadavan kridato 'draksham

†††† sanghashah sa-kumarakan

 

†††† shri-gopa-kumarah uvaca-Shri Gopa-kumara said; atha-then; tatra-there; gatah-gone; vipraih-brahmanas; kiyadbhih-with some; mathuraih-from Mathura saha-with; yadavan-the Yadavas; kridatah-enjoying pastimes; adraksham-I saw; sanghashah-together; sa-kumarakan-with children.

 

 

†††† Shri Gopa-kumara said: I went there and saw the Yadavas playing with their children and some Mathura brahmaŽas.

 

Text 2

 

pura kvapi na drishŲa ya

†††† sarvato bhramata maya

madhurimŽam para kashŲha

†††† sa teshv api virajate

 

†††† pura-previously; kvapi-somewhere; na-not; drishŲa-seen; ya-which; sarvatah-everywhere; bhramata-wandering; maya-by me; madhurimŽam-of sweetness; para kashŲha-the ultimate; sa-that; teshu-among them; api-even; virajate-is splendidly manifest.

 

 

†††† Wandering everywhere I had never seen such great sweetness as shone amongst them.

 

 

Text 3

 

sarvartho vismrito harshan

†††† maya tad-darshanodbhavat

teshv akrishya parishvaktah

†††† sarvajna-pravarair aham

 

†††† sarva-all; arthah-purposes; vismritah-forgotten; harshat-joyfully; maya-by me; tad-darshanodbhavat-from seeing them; teshu-among them; akrishya-being attracted; parishvaktah-embraced; sarvajna-pravaraih-all-knowing; aham-I.

 

 

†††† The bliss of seeing them made me forget everything. Understanding everything, they firmly embraced me.

 

 

†††† Shrila Sanatana Gosvami explains that Gopa-kumara forgot to offer obeisances to them.

 

Text 4

 

govardhanadri-gopala-

†††† putra-buddhya praveshitah

antah-puram kare dhritva

†††† sneha-purardra-manasaih

 

†††† govardhanadri-of Govardhana Hill; gopala-of a gopa; putra-son; buddhya-with the idea; praveshitah-entered; antah-puram-inside the palace; kare-the hands; dhritva-holding; sneha-of love; pura-with a flood; ardra-melting; manasaih-with hearts.

 

 

†††† Aware that I was the son of a gopa of Govardhana Hill, they took my hands and, their hearts melting with a flood of love, took me inside the palace.

 

 

Text 5

 

pashyami durat sa-damo mahiyaso

†††† madhye maŽi-svarŽa-maye varasane

tuli-varopary upavishya lilaya

†††† bibhrajamano bhagavan sa vartate

 

†††† pashyami-I see; durat-from far away; sa-damah-splendid; mahiyasah-great; madhye-in the middle; maŽi-of jewels; svarŽa-and gold; maye-made; vara-excellent; asane-on a throne; tuli-vara-upari-with soft cushions; upavishya-sitting; lilaya-comfortably; bibhrajamanah-shining; bhagavan-the Lord; sah-He; vartate-is.

 

 

†††† From afar I saw the splendid Lord comfortably sitting on a throne of gold and jewels.

 

Text 6

 

vaikuŽŲhanathasya vicitra-madhuri-

†††† sareŽa tenasty akhilena sevitah

kenapi kenapy adhikadhikena so

†† ††'musmad api shri-bhara-sancayena ca

 

†††† vaikuŽŲhanathasya-of the Lord of VaikuŽŲha; vicitra-wonderful; madhuri-pf sweetness; sareŽa-with the best; tena-by that; asti-is; akhilena-by all; sevitah-served; kenapi kenapi-somehow; adhika-adhikena-by the best; sah-He; amusmat-than that; api-even; shri-bhara-sancayena-by an abundance of opulence; ca-also.

 

 

†††† He was served by all the wonderful sweetnesses of the Lord of VaikuŽŲha, and His opulence was even greater than the Lord of VaikuŽŲha.

 

 

Text 7

 

kaishora-shobhardrita-yauvanarcito

†††† bhakteshv abhivyanjita-caru-dor-yugah

madhurya-bhangi-hriyamana-sevaka-

†††† svanto mahashcarya-vinoda-sagarah

 

†††† kaishora-of youth; shobha-handsomeness; ardrita-melting; yauvana-youth; arcitah-worshiped; bhakteshu-among the devotees; abhivyanjita-manifested; caru-handsome; dor-yugah-arms; madhurya-of sweetness; bhangi-with waves; hriyamana-enchanted; sevaka-servants; svantah-within; maha-very; ashcarya-wonderful; vinoda-of pastimes; sagarah-an ocean.

 

 

†††† He was worshiped by the sweet nectar of youthful handsomeness. His handsome arms embraced His devotees. The waves of His sweetness charmed His servants' hearts. He was an ocean of very wonderful pastimes.

 

Text 8

 

shvetatapatram vitatam virajate

†††† tasyoparishŲad vara-camara-dvayam

parshva-dvaye bibhramad agrato 'sya ca

†††† shri-paduke haŲaka-piŲha-mastake

 

†††† shveta-white; atapatram-parasol; vitatam-spread; virajate-shines; tasya-that; uparishŲat-above; vara-camara-dvayam-two excellent camaras; parshva-dvaye-at both sides; bibhramat-moved; agratah-before; asya-of Him; ca-also; shri-paduke-the sandals; haŲaka-gold; piŲha-place; mastake-head.

 

 

†††† Above Him a white parasol was splendidly manifest. By His two sides two camaras moved. In from of Him was a golden footstool.

 

 

Text 9

 

shri-raja-rajeshvaratanurupa

†††† paricchadali parito vibhati

nijanurupah paricarakash ca

†††† tatha maha-vaibhava-panktayo 'pi

 

†††† shri-raja-raja-ishvarata-anurupa-proper for a king of kinmgs of kings; paricchada-ali-paraphernalia; paritah-everywhere; vibhati-shines; nija-anurupah-for Him; paricarakah-attendants; ca-and; tatha-so; maha-vaibhava-panktayah-great opulences; api-and.

 

 

†††† Everywhere were servants and associates, many great opulences, and the paraphernalia of a king of kings of kings.

 

 

Texts 10 and 11

 

 

sva-svasane shri-vasudeva-rama-

†††† kruradayo dakshiŽato nivishŲah

vame 'sya parshve gada-satyaki ca

†††† puro nidhayadhipam ugrasenam

 

mantri vikadruh kritavarmaŽa samam

†††† tatraiva vrishŽi-pravaraih parair api

shri-narado narma-sugita-viŽa-

†††† vadyair amum kridati hasayan sah

 

†††† sva-svasane-on Their own thrones; shri-vasudeva-Lord Vasudeva; rama-Rama; akrura-Akrura; adayah-beginning with; dakshiŽatah-on the right; nivishŲah-situated; vame-on the left; asya-of Him; parshve-on the side; gada-Gada; satyaki-Satyaki; ca-also; purah-before; nidhaya-placing; adhipam-King; ugrasenam-Ugrasena; mantri-the minister; vikadruh-Vikadru; kritavarmaŽa-Vkritavarma; samam-with; tatra-there; eva-certainly; vrishŽi-pravaraih paraih-with the best of the VrishŽis; api-also; shri-naradah-Shri Narada; narma-playfully; sugita-singing; viŽa-of the vina; vadyaih-with music; amum-Him; kridati-plays; hasayan-making to laugh; sah-he.

 

 

†††† To the Lord's right were Vasudeva, Balarama, Akrura, and others, each seated on his own throne. To His left were King Ugrasena, Gada, Satyaki, Kritavarma, the counselor Vikadru, and the best of the VrishŽis. With playful, joking songs and viŽa music, Shri Narada made the Lord laugh.

 

Text 12

 

tishŲhan purah shri-garudo 'sti tam stuvan

†††† padabja-samvahana-krit tathoddhavah

rahasya-vartabhir asau priyabhih

†††† santoshayann asti nijeshvaram tam

 

†††† tishŲhan-standing; purah-in front; shri-garudah-Shri Garuda; asti-is; tam-to Him; stuvan-reciting prayers; padabja-lotus feet; samvahana-krit-massaging; tatha-so; uddhavah-Uddhava; rahasya-vartabhih-with confidential explanations; asau-he; priyabhih-dear; santoshayan-satisfying; asti-is; nija-his own; ishvaram-Lord; tam-Him.

 

 

†††† Shri Garuda stood before the Lord and recited prayers. Uddhava massaged his Lord's lotus feet and pleased Him by telling Him many dear secrets.

 

 

†††† Shrila Sanatana Gosvami explains that Uddhava's secrets were about Gokula. It was not right to speak them openly.

 

 

Text 13

 

nirikshya dirghatma-didrikshitaspadam

†††† dure 'patam prema-bhareŽa mohitah

sa tudbhata-sneha-rasena purito

†††† man-nayanayoddhavam adidesha

 

†††† nirikshya-seeing; dirgha-long; atma-by me; didrikshita-desired to see; aspadam-abode; dure-far away; apatam-I fell down; prema-bhareŽa-with great love; mohitah-fainting; sah-He; tu-indeed; udbhaŲa-sneha-rasena-with the nectar of great love; puritah-flooded; mat-me; nayanaya-to bring; uddhavam-Uddhava; adidesha-instructed.

 

 

†††† Seeing Him I had long desired to see, I fainted, overcome with love. The Lord, also flooded with love, told Uddhava to bring me to Him.

 

Text 14

 

mam uddhavo gopa-kumara-vesham

†††† alakshya hrishŲo drutam agato 'sau

utthapya yatnad atha cetayitva

†††† paŽyor grihitvanayad asya parshvam

 

†††† mam-me; uddhavah-Uddhava; gopa-kumara-vesham-the appearance of a gopa boy; alakshya-seeing; hrishŲah-joyful; drutam-quickly; agatah-came; asau-he; utthapya-picking up; yatnat-carefully; atha-then; cetayitva-reviving; paŽyoh-both hands; grihitva-taking; anayat-brought; asya-of Him; parshvam-to the side.

 

 

†††† Uddhava came. Seeing that I was a cowherd boy, he was very happy. He carefully picked me up and brought me back to consciousness. Taking both my hands, he brought me before the Lord.

 

 

Text 15

 

nijantike man-nayanartham atmanai-

†††† votthatu-kamena puro 'rpitasya

padambujasyopari mac-chiro balat

†††† sva-paŽinakrishya batoddhavo nyadhat

 

†††† nija-own; antike-vicinity; mat-me; nayana-leading; artham-for the purpose; atmana-personally; eva-indeed; utthatu-to rise; kamena-with a desire; purah-before; arpitasya-placed; pada-feet; ambujasya-lotus; upari-above; mat-my; shirah-head; balat-focibly; sva-paŽina-with his hand; akrishya-pulling; bata-certainly; uddhavah-Uddhava; nyadhat-placed.

 

 

†††† As the Lord rose to greet me, Uddhava, with his own hand, placed my head at the Lord's feet.

 

Text 16

 

sah praŽa-nathah sva-karambujena me

†††† sprishan pratikan parimarjayann iva

vamshim mamadaya karad vilokayams

†††† tushŽim sthito 'shruni srijan mahartavat

 

†††† sah-He; praŽa-of my life; nathah-the Lord; sva-kara-ambujena-with His lotus hand; me-me; sprishan-touching; pratikan-limbs; parimarjayan-stroking; iva-as if; vamshim-flute; mama-my; adaya-taking; karat-from the hand; vilokayan-seeing; tushŽim-silence; sthitah-situated; ashruni-tears; srijan-shedding; maha-greatly; arta-distressed; vat-as if.

 

 

†††† With His lotus hand the Lord of my life stroked my body. Seeing my flute, He took it from my hand and stood silently, shedding tears as if He were in great pain.

 

 

Text 17

 

kshaŽat tava kshemam anamayo 'si kim

†††† sa tatra kaccit prabhaved amangalam

evam vadann eva dasham sa kam api

†††† vrajan krito mantri-vareŽa dhairyavan

 

†††† kshaŽat-in a moment; tava-your; kshemam-auspiciousness; anamayah-healthy; asi-you are; kim-whether?; sah-He; tatra-there; kaccit-something; prabhavet-may be; amangalam-inauspicious; evam-thus; vadan-saying; eva-indeed; dasham-condition; sah-He; kam api-something; vrajan-going; kritah-did; mantri-vareŽa-by the best of counselors; dhairyavan-composed.

 

 

†††† Saying "Is all well with you? Are you happy? How can anything inauspicious happen there?" He was overwhelmed until Uddhava, the best of counselors, pacified Him.

 

 

†††† Shrila Sanatana Gosvami explains that the "there" in this verse is Gokula.

 

Text 18

 

agrato darshitas tena

†††† sanketena sabha-sthitah

yadava vasudevadya

†††† nripa devas tatharshayah

 

†††† agratah-ahead; darshitah-shown; tena-by him; sanketena-by a sign; sabha-in the assembly; sthitah-situated; yadavah-the Yadavas; vasudeva-by Vasudeva; adyah-headed; nripah-kings; devah-demigods; tatha-so; rishayah-sages.

 

 

†††† Uddhava then gave a sign to Vasudeva and the Yadavas, the kings, the demigods, and the sages in the assembly.

 

 

†††† Shrila Sanatana Gosvami explains that the sign was a movement of the eyebrows. Of the kings there, YudhishŲhira was prominent, of the demigods Indra was prominent, and of the sages Garga Muni was prominent.

 

 

Text 19

 

unmilya padma-netre tan

†††† alokyagre prayatnatah

so 'vastabhyeshad atmanam

†††† purantar gantum udyatah

 

†††† unmilya-opening; padma-netre-His lotus eyes; tan-them; alokya-seeing; agre-before; prayatnatah-with effort; sah-He; avastabhya-composing; ishat-a little; atmanam-Himself; pura-the palace; antah-within; gantum-to go; udyatah-decided.

 

 

†††† With great effort opening His eyes and seeing them all before Him, He composed Himself and decided to enter the inner rooms of the palace.

 

Text 20

 

cirad abhishŲam nija-jivitesham

†††† tathabhilabhya pramadabdhi-magnah

kim acarani pravadani va kim

†††† iti sma janami na kincanaham

 

†††† cirat-at once; abhishŲam-the object of desire; nija-own; jivita-of the life; isham-the Lord; tatha-then; abhilabhya-attaining; pramada-of joy; abdhi-in the ocean; magnah-plunged; kim-what?; acarani-shall I do; pravadani-shall I say; va-or; kim-what?; iti-thus; sma-indeed; janami-I know; na-not; kincana-anything; aham-I.

 

 

†††† So quickly attaining my desire, the Lord of my life, I was plunged in an ocean of happiness. What should I do? What should I say? I did not know at all.

 

 

Text 21

 

tato bahir nihsarato yaduttaman

†††† sammanya tambula-vilepanadibhih

vidhritya mam dakshiŽa-paŽinanjalau

†††† ramoddhavabhyam avishat purantaram

 

†††† tatah-then; bahih-outside; nihsaratah-going; yadu-of the Yadavas; uttaman-the best; sammanya-worshiping; tambula-with betelnuts; vilepana-ointments; adibhih-beginning; vidhritya-taking; mam-me; dakshiŽa-right; paŽina-by the hand; anjalau-folded hands; rama-Balarama; uddhavabhyam-Uddhava; avishat-entered; pura-antaram-the inner rooms.

 

 

†††† Going out, He worshiped the best of the Yadavas with betelnuts, ointments and other gifts, and taking my folded hands with His right hand, with Balarama and Uddhava entered the inner rooms of the palace.

 

Text 22

 

shvashrum purashkritya sarohiŽikam

†††† shri-devakim sashŲa-shatottaraŽi

prabhum sahasraŽy atha shodashagre

†††† 'bhyayuh sa-bhrityah pramuda mahishyah

 

†††† shvashrum-their mother-in-law; purashkritya-placing in front; sa-with; rohiŽikam-RohiŽi; shri-devakim-Shri Devaki; sa-with; ashŲa-eight; shata-one hundredd; uttaraŽi-more; prabhum-the Lord; sahasraŽi-thousand; atha-then; shodasha-sixteen; agre-before; abhyayuh-went; sa-with; bhrityah-maidservants; pramudah-happy; mahishyah-queens.

 

 

†††† Placing their monther-in-law, Devaki, and RohiŽi in front, 16,000,108 joyful queens, accompanied by their maidservants, followed the Lord.

 

 

Text 23

 

rukmiŽi satyabhama sa

†††† devi jambavati tatha

kalindi mitravinda ca

†††† satya bhadra ca lakshmaŽa

 

†††† rukmiŽi-RukmiŽi; satyabhama-Satyabhama; sa-she; devi-queen; jambavati-Jambavati; tatha-then; kalindi-Kalindi; mitravinda-Mitravinda; ca-and; satya-Satya; bhadra-Bhadra; ca-also; lakshmaŽa-LakshmaŽa.

 

 

†††† Among them were the queens RukmiŽi, Satyabhama, Jambavati, Kalindi, Mitravinda, Satya, Bhadra, and LakshmaŽa.

 

Text 24

 

anyash ca rohiŽi-mukhyas

†††† tasyaivocitatam gatah

sarvah sarva-prakareŽa

†††† tulya-dasi-gaŽarcitah

 

†††† anyah-others; ca-and; rohiŽi-mukhyah-headed by RohiŽi; tasya-of Him; eva-indeed; ucitatam-suitability; gatah-attained; sarvah-all; sarva-prakareŽa-in all respects; tulya-equal; dasi-of maidservants; gaŽa-multitudes; arcitah-worshiped.

 

 

†††† There were other queens also, headed by Queen RohiŽi, very qualified in all ways and served by maidservants like them.

 

 

†††† Shrila Sanatana Gosvami explains that these were the queens rescued from the palace of Narakasura. The most important of them was named RohiŽi, who is mentioned in Shrimad-Bhagavatam 10.61.18.

 

 

Text 25

 

tabhyam amubhish ca sa-lajjam avritah

†††† kumara-vargair api shobhito 'vishat

prasadam atmiyam athasanottame

†† ††nihnutya bhavam nishashada hrishŲavat

 

†††† tabhyam-with the two men; amubhih-with the many women; ca-and; sa-with; lajjam-shyness; avritah-accompanied; kumara-vargaih-by children; api-and; shobhitah-splendid; avishat-entered; prasadam-palace; atmiyam-own; atha-then; asanottame-on the throne; nihnutya-concealing; bhavam-His condition; nishashada-sat; hrishŲavat-happily.

 

 

†††† Glorious with the two men, the many shy women, and a host of children, the Lord entered His palace and, concealing the real condition of His heart, happily sat on the throne.

 

 

†††† Shrila Sanatana Gosvami explains that the Lord was thinking of Gokula.

 

Text 26

 

tam shri-yashodakhila-gopa-sundari-

†††† goparbha-vargair iva bhushitam tv aham††††

pashyan samaksham dhrita-veŽum atmano

†††† dhyeyam punar harsha-bhareŽa mohitah

 

†††† tam-Him; shri-yashoda-Shri Yashoda; akhila-all; gopa-sundari-the beautiful gopis; goparbha-vargaih-with the cowherd boys; iva-as if; bhushitam-decorated; tu-indeed; aham-I; pashyan-seeing; samaksham-before the eyes dhrita-holding; veŽum-a flute; atmanah-of the self; dhyeyam-to be meditated on; punah-again; harsha-bhareŽa-with great happiness; mohitah-fainted.

 

 

†††† Then, first in meditation and then directly before my eyes, seeing the Lord holding a flute and decorated with all the cowherd boys and the gopis headed by Yashoda, I fainted in ecstasy.

 

 

†††† Shrila Sanatana Gosvami explains that the Lord became Madana-gopala. No longer was He the king of Dvaraka. The flute He held in His lotus hand was the same flute He had taken from Gopa-kumara's hand. Queen Devaki became like Yashoda, the queens became like the gopis, Pradyumna, Samba, and the other boys became like the cowherd boys. Balarama's mother, RohiŽi, remained as before.

 

 

Text 27

 

kripa-bhara-vyagra-manah sa-sambhramam

†††† svayam samutthaya sa nanda-nandanah

karambuja-sparsha-balena me 'karot

†††† prabodham angani muhur vimarjayan

 

†††† kripa-bhara-with great compassion; vyagra-agitated; manah-mind; sa-sambhramam-quickly; svayam-personally; samutthaya-rising; sah-He; nanda-nandanah-the son of nanda; karambuja-of the lotus hand; sparsha-of the touch; balena-by the strength; me-my; akarot-did; prabodham-awakening; angani-limbs; muhuh-again and again; vimarjayan-stroking.

 

 

†††† His heart overcome with compassion, the Lord, the son of Nanda, suddenly rose and, stroking my limbs, with the touch of His lotus hand awakened me.

 

Text 28

 

vritte bhojana-kale 'pi

†††† bhoktum iccham akurvata

matriŽam agraheŽaiva

†††† krityam madhyahnikam kritam

 

†††† vritte-done; bhojana-meal; kale-time; api-also; bhoktum-to eat; iccham-desire; akurvata-not doing; matriŽam-of the mothers; ćagrahena-by taking; eva-indeed; krityam-duty; madhya-mid; ahnikam-day; kritam-done.

 

 

†††† When it was time for lunch, the Lord had no desire to eat. His mothers made Him perform His midday duties.

 

 

†††† Shrila Sanatana Gosvami explains that because the Lord was suffering in separation from Gokula, He had no desire to eat. The mothers are plural here because the refer to the many wives of Vasudeva.

 

 

Text 29

 

devaki-nandanenatha

†††† tena kincit sva-paŽina

bhojito 'ham svayam pashcad

†††† bhuktam santoshaŽaya me

 

†††† devaki-nandanena-by the son of Devaki; atha-then; tena-by Him; kincit-something; sva-paŽina-with His own hand; bhojitah-fed; aham-I; svayam-personally; pashcat-then; bhuktam-ate; santoshaŽaya-for the satisfaction; me-of me.

 

 

†††† The Lord, the son of Devaki, personally fed me with His own hand and then, to satisfy me, He also ate.

 

Text 30

 

kumara-maŽdali-madhye

†††† niveshya nijam agrajam

pariveshayata svena

†††† purvavad balya-lilaya

 

†††† kumara-of boys; maŽdali-of the circle; madhye-in the midst; niveshya--entering; nijam-own; agrajam-elder brother; pariveshayata-fed; svena-own; purvavat-as before; balya-lilaya-with childhood pastimes.

 

 

†††† Then the Lord made a circle of His sons, placed His elder borother, Balarama, in the middle, and personally fed them as He had done in His childhood pastimes.

 

 

†††† Shrila Sanatana Gosvami explains that this is described in Shrimad-Bhagavatam 10.13.11.

 

 

Text 31

 

maha-prasadam ucchishŲam

†††† bhuktva sva-griham anayat

bhagavad-bhava-vijno 'sav