Çrî Guru-Gaurå∫gau Jayata˙

Çrî B®had-bhågavatåm®ta

by
Çrîla Sanåtana Gosvåmî
 CONTENTS

Part One: The Search for the Essence of Bhagavån’s mercy

Chapter One—The Earth.........................................................................1

Chapter Two—The Higher Material Planets ...........................................7

Chapter Three—Beyond The Material World .......................................14

Chapter Four—The Devotees.................................................................20

Chapter Five—The Dear Devotees ........................................................28

Chapter Six—The Most Dear Devotees.................................................37

Chapter Seven—The Ultimate Devotees ..............................................46

Part Two: The Glory of Çrî Goloka-dhåma

Chapter One—Renunciation .................................................................58

Chapter Two—Knowledge......................................................................74

Chapter Three—Worship .......................................................................91

Chapter Four—Vaiku√†ha.....................................................................105

Chapter Five—Divine Love..................................................................125

Chapter Six—Fulfilment of Long-cherished Desires............................146

Chapter Seven—Bliss of the Highest Realm........................................175

 INTRODUCTION

Çrîla Sanåtana Gosvåmî’s Çrî B®had-bhågavatåm®ta occupies a special place in the realm of
Vaiß√ava literature. It is unparalleled in its delineation of siddhånta, rasa, bhåva, and lîlå. Its
glories are limitless, and it is without question one of the most beneficial books for the pro-
gressive sådhaka. It is divided into two parts, and both parts tell the story of a parivråjaka;
that is, one who refuses the comforts of a permanent residence and constantly wanders in
search of the essence of life.
In the first part, the parivråjaka is Nårada ‰ßi. As he searches for the foremost recipient of
Çrî K®ß√a’s mercy, he approaches various exalted devotees and shows the gradation in their
bhakti. In the second part, the parivråjaka is Gopa-kumåra. His spiritual search is described
from the beginning stages of bhajana all the way up to his attainment of perfection.
Especially noteworthy for sådhakas is how Gopa-kumåra remains without any type of materi-
al desire throughout his entire journey. In the course of visiting numerous holy places, he is
made a king and offered heavenly opulences and even liberation. But his determination to
attain the eternal company of Çrî K®ß√a in Vraja inspires him to continue chanting his
gopåla-mantra until he is fully successful. His longing is exemplary, and as a lighthouse guides
ships at sea, the life of Gopa-kumåra will guide the sincere sådhaka.
I have translated this edition of Çrî B®had-bhågavatåm®ta from Çrî Çyåmalåla Hakîma’s
Hindi edition which was published by the Çrî Harinåma Sa∫kîrtana Ma√∂ala in V®ndåvana.
In one sense no edition of B®had-bhågavatåm®ta can be considered to be complete without
the inclusion of Sanåtana Gosvåmî’s own commentary, but to my knowledge there is no
authoritative Hindi translation of Sanåtana Gosvåmî’s commentary, and as a result it has not
been included here. Still, I am confident that this edition is a vast improvement on the two
previously available English editions of B®had-bhågavatåm®ta and I pray that it will meet
with approval from the Vaiß√ava community. Jaya Jaya Çrî Rådhe!

Vaiß√ava dåsånudåsa,

Prema-vilåsa dåsa
London, England

Completed on January 24, 1995, the anniversary of the disappearance day of Çrîla Locana
dåsa ˇhåkura.

Copyright©1995 by Prema-vilåsa dåsa Ådhikårî.

 Part One

The Search for the Essence of Bhagavån’s Mercy

 Chapter One—The Earth

1. Glory to the eternally youthful Vrajendra-nandana Çrî K®ß√a who is a great ocean of vari-
ous sweetnesses, who descends to this world to bestow bhakti for His own lotus feet, and who
assumed the form of Çrî Caitanya Mahåprabhu especially to bestow direct experience of the
ultimate mode of prema, gopî-bhåva.

2. Glory to the vraja-gopîs headed by Çrîmatî Rådhikå who are famous as Bhagavån Çrî
K®ß√a’s dearmost beloveds. No one (even Bhagavån Himself) will ever be capable of describ-
ing even a fraction of the sweetnesses of their intimate prema for Him.

3. Glory to Çrî Hari who, intensely hankering to relish the exceedingly sweet ecstatic love
which His devotees bear for Him, descended in the form of a devotee, who is now splendid as
gold, who is dressed as a sannyåsî, who is the son of Çrîmatî Çacîdevî and who bears the name
Çrî K®ß√a Caitanya.

4. Glory to Mathurå-devî, who is the best and most enchanting of holy places and who is
supremely dear to Çrî K®ß√a. Splendorous due to His having taken birth there, she removes
the sins of everyone and is worshipped for the benedictions of mukti and bhakti. What to
speak then, of the potency of the narrations of the transcendental pastimes which K®ß√a per-
formed there?

5. Glory, glory to Muråri’s supremely beloved Çrî V®ndåvana! Residing there is more dear to
Him than residing either within His devotees’ hearts or in Vaiku√†ha. There He eternally
enjoys by protecting the cows and, by playing sweet melodies on His flute, forever increasing
the gopîs’ amorous prema for Him.

6. Glory to the Yamunå, who is the daughter of Sürya, the sister of Yamaråja, the friend of
Mathurå, even more glorious than the Ga∫gå, very dear to the killer of the Mura demon, and
who flows with what seems to be water but is actually the nectar of the lotus flower of Çrî
K®ß√a’s feet.

7. Glory to Govardhana Hill, who is the king of mountains, who was proclaimed by the gopîs
to be the best of those who are hari-dåsa, who Çrî K®ß√a worshipped after ceasing the sacri-
fice to Indra, and who attained the immense good fortune of resting continuously in K®ß√a’s
lotus hand for seven days and nights.

8. Being rejected by Vaiß√avas, knowing the confidential tattva of all the Vedas, and aban-
doning its faith in the chanting of mantras, performance of sacrifices, severe austerities, and
the acceptance of sannyåsa, mukti itself desires to attain the shelter of Bhagavån by worship-
ping the lotus feet of prema-bhakti. Glory, glory to prema-bhakti!

9. Glory, glory to çrî-k®ß√a-nåma, the embodiment of divine bliss, which rids one of the
painful endeavours required in performing the rituals of var√åçrama-dharma, meditation, and
püjå, which awards liberation to a living entity who somehow or other utters it even once,
which is the supreme nectar, and which is my sole treasure and indeed, my very life.
2 Çrî B®had-bhågavatåm®ta

10. I offer pra√åma to Çrî K®ß√acandra who, being boundlessly merciful, appeared in the form
of Çrî Caitanya Mahåprabhu to bestow prema-rasa in this age of Kali.

11. This Çrî B®had-bhågavatåm®ta, which was revealed to me upon receiving the merciful
darçana of my dearmost Çrî Caitanyadeva, represents a collection of the essence of all devo-
tional scriptures.

12. Hey Vaiß√avas! Please hear this confidential scripture entitled Çrî B®had-bhågavatåm®ta
which Jaimini ‰ßi lovingly recited to Janamejaya.

13. After hearing a wonderful, historical narration of the kings of ancient India from Jaimini,
the king of sages, the son of Parîkßit Mahåråja, Janamejaya, became very eager to hear the
remainder and said:

14. Hey bråhma√a! That rasa which I did not attain upon hearing the Mahåbhårata directly
from the mouth of Vaiçampåyana (Vyåsa), I have achieved from you. Now please sweetly
complete that story.

15. Çrî Jaimini said: Hey N®pottama (best of kings)! Upon hearing the entire Çrîmad-
Bhågavatam spoken by Çukadeva Gosvåmî, Parîkßit Mahåråja became free from all fear,
attained the full fruits of dharma, artha, kåma, and mokßa, and became immersed in the rasa
of k®ß√a-prema.

16-17. Seeing that the time for him to ascend to his desired destination (Goloka-dhåma) had
come, his mother Uttarå became very distressed out of maternal affection for him. After
being reassured and made cheerful by her son, out of great eagerness to hear about Çrî K®ß√a
she asked:

18. My dear son! As nectar was extracted from the ocean of milk, reveal to me the essence of
the instructions which you heard from the lotus mouth of Çukadeva Gosvåmî.

19. Çrî Jaimini said: Mahåråja Parîkßit, who was very affectionate to his mother and who, due
to being immersed in prema-rasa, was very eager to repeat the remarkably wonderful narra-
tions describing Çrî Govinda which he had heard, respectfully said:

20. Hey Mother! Although in these final moments I desired to observe a vow of silence, I am
impelled to speak by the sweetness of your question.

21-23. I offer pra√åma to Acyuta Bhagavån, who saved both of our lives, because by the
power of His mercy as well as the mercy of my guru, Çukadeva Gosvåmî, I will now narrate
the Çrî Bhågavatåm®ta, which was extracted by the topmost devotees such as Çukadeva and
Nårada, which represents the conclusions of sages such as the four Kumåras, which is
approved by great souls such as Paråçara, and which is extremely confidential—please listen
carefully.
Part One, Chapter One 3

24-25. Once, during the month of Mågha at the crown-jewel of holy places, Prayåga, some
exalted munis completed their morning bath and sat down near the Deity of Çrî Mådhava.
Blissfully considering themselves fully gratified, they began praising one another by saying,
“You are dear to Çrî K®ß√a.”

26-27. Hey Mother! At that time an exalted bråhma√a, who was the king of that land and a
follower of the path of bhagavad-bhakti, came there to Daçåçvamedha Ghå†a accompanied
by his entourage. Attended by immense opulence, out of great respect for the bråhma√as he
began to prepare arrangements to feed them.

28-29. After completing his morning duties, he set aside a large area, quickly arranged an
altar, and prepared all the beautiful paraphernalia for worship. After anointing the ground
with his own hand, he erected a pavilion.

30-31. In the middle of that altar he placed Çrî K®ß√a in His form as çålagråma-çilå on a beau-
tiful golden siµhåsana. After making an offering of clothes, ornaments, fragrant substances,
flowers, and foodstuffs with great devotion, he celebrated a tremendous festival of singing
and instrumental music where he himself danced before the Deity.

32. Then he offered pra√åma to the bråhma√as who were scholars of the Vedas and Purå√as,
as well as to the sannyåsîs, g®hastas, and brahmacårîs.

33. With sweet words he pleased the Vaiß√avas who were always immersed in the bliss of
k®ß√a-kîrtana.

34. He honoured them by placing the water which had washed their feet upon his head and
distributing to them the foodstuffs and valuables which had been offered to Bhagavån.

35. Then he respectfully fed the non-devotees and outcasts, and he satisfied even the dogs,
jackals, birds, and insects.

36. After satisfying everyone in this way and receiving the order of the sådhus, he and his
associates ate the prasåda remnants which were just like nectar.

37. Next he went before Çrî Çålagråma K®ß√a and with folded hands offered the fruits of all
his actions to Him.

38-40. After blissfully putting Çrî Bhagavån to sleep, the bråhma√a was thinking to proceed
home when Çrî Nårada, who had been observing his activities from a distance, stood up in
the assembly of sages and said repeatedly, “This bråhma√a is very dear to Bhagavån Mahå-
Viß√u!” Then Çrî Nårada, who is most expert in relishing the mellows of bhagavad-bhakti, in
order to proclaim to the world the glories of the greatest recipient of Çrî K®ß√a’s mercy
(Çrîmatî Rådhikå), approached the exalted bråhma√a and said:

41-42. “Hey king of bråhma√as! You are the object of Çrî K®ß√a’s great mercy! You have
respectfully engaged all your wealth and opulences in His service. Hey great soul! I have per-
sonally seen all this with my own eyes here in this best of holy places.”
4 Çrî B®had-bhågavatåm®ta

43. Hearing this, the scholarly bråhma√a replied, “Hey best of the sages! It is not so. Hey
Svåmî! What symptoms of Çrî K®ß√a’s mercy have you detected in me?”

44. “I am not even equal to a lowly insect! What opulence do I possess? What can I give and
what bhagavad-bhajana can I do?”

45. “In the south there is a great king who is the real recipient of Çrî K®ß√a’s mercy. In his
land there are numerous mandiras.”

46. “Because he sustains all the sådhus and pilgrims who tour the holy places with the food-
stuffs which have been offered to Çrî K®ß√a, they always blissfully wander here and there
within his kingdom.”

47. “Near the royal palace is a large mandira where saccidånanda Çrî Bhagavån Himself has
mercifully assumed a stationary form as the Deity.”

48. “Newer and newer festivals are always being celebrated there, and at every moment
newer and newer valuable presentations are being offered to Him.”

49. “The king respectfully feeds all the residents of the kingdom, as well as pilgrims who have
come from distant lands, with Çrî Viß√u’s prasåda.”

50-51. “Because they are very eager to see the lotus-eyed God, because they are filled with
happiness upon receiving mahå-prasåda, and because in that place they meet many sådhus,
many saints and Vaiß√avas from foreign lands come and permanently reside there.”

52. “Because the king has donated his entire kingdom to the bråhma√as and Çrî Viß√u, there
is never any calamity, suffering, or fear there.”

53. “In his country the land produces crops even without being ploughed and just enough
rain falls to facilitate the citizens’ happiness. The fruits and flowers there are very beautiful,
and clothing and other necessities are easily acquired.”

54. “Because the citizens there are always engaged in their respective occupational duties and
are devoted to Çrî K®ß√a, they are always very happy. They follow the decrees of the king as if
they were his own sons.”

55. “Devoid of pride, that great devotee-king performs even the most menial of services for
Bhagavån Çrî Acyuta and pleases everyone.”

56-57. “He perpetually pleases Çrî Bhagavån by celebrating festivals consisting of nåma-
sa∫kîrtana, the singing of various beautiful songs, and the playing of various instruments, and
by personally dancing before Him accompanied by his brothers, wives, children, grandchil-
dren, servants, ministers, priests, and other associates.”

58. “Hey Nårada! How far can I describe the unlimited qualities of the king’s devotion to Çrî
K®ß√a? How many of them can I even comprehend?”
Part One, Chapter One 5

59. Çrî Parîkßit said: Hearing this, Nårada immediately went to that country to receive the
king’s darçana. Arriving there he saw how all the citizens were intently engaged in bhagavat-
sevå.

60. Happily playing his vî√å, Nårada entered the royal palace and, impelled by the bråhma√a’s
description, he approached the king and said:

61. “Hey king! You are certainly the recipient of Çrî K®ß√a’s mercy. You are adorned by your
royal power, saintly subjects, virtues, dharma, wealth, knowledge, and bhakti.”

62. Çrî Parîkßit said: In this way Çrî Nårada, the best of Vaiß√avas, embraced the king again
and again and glorified his good qualities while playing his vî√å.

63. Hearing the praise from the best of sages, the king became very embarrassed. Bowing his
head, he worshipped Çrî Nårada and with folded hands said:

64. “Hey Devarßi Nårada! Why are you glorifying my so much? I am merely an ordinary
human with a short life-span. I do not possess enough wealth to even make proper offerings
of charity. I am not independent, I am plagued by the three-fold miseries, and I am always
fearful.”

65. “Why, without considering all of these points, do you consider me, who am so unquali-
fied, to be the object of Çrî K®ß√a’s mercy?”

66. “The demigods, who are worshipped by human beings and who possess effulgent bodies,
are the real recipients of Çrî Viß√u Bhagavån’s mercy.”

67. “They are sinless and are situated in the mode of goodness. They never suffer and are
always joyful. They are completely independent and always fulfil the innermost desires of
their devotees.”

68. “By always drinking celestial nectar, they have conquered disease, old age, and death.
There is never any obstacle to them fulfilling their hunger and thirst, and by accepting the
remnants of sacrifices according to their desire, they are always satisfied.”

69. “Hey Bhagavån Nårada! By the power of their immense good fortune they reside in
Svarga which is attained by the residents of this Bhåratavarßa only upon performing abun-
dant pious activities.”

70. “O sage, the foremost of those demigods is Indra, who has the capacity to reward or pun-
ish and who, by bestowing rain, is the giver of life to all living entities.”

71. “For seventy-one yugas he presides over the three planetary systems, a post which an
ordinary human as myself could not attain even by performing one-hundred horse-sacrifices.”

72. “He possesses the horse Uccaçravå, the elephant Airavata, the cow Kåmadhuka, and the
Nandana garden.”
6 Çrî B®had-bhågavatåm®ta

73. “That Nandana garden is splendorous with the pårijåta flower and wish-fulfilling trees
and creepers.”

74. “From a single flower of that garden, according to one’s desires varieties of songs, musical
instruments, the dancing of the Apsarås, as well as varieties of garments, ornaments, and
foodstuffs, can be easily attained.”

75. “Aho! Who can describe the good fortune of Çrî Indra? Çrî Viß√u Bhagavån Himself
became his younger brother as Våmanadeva.”

76. “He protects Indra from all calamities, brings him great happiness, and personally accepts
his worship. Hey Devarßi! You know all of this well.”
 Chapter Two—The Higher Material Planets

1. Çrî Parîkßit said: After glorifying the king, Nårada Muni went to Svarga where he received
darçana of Çrî Viß√u Bhagavån (Våmanadeva) who was brilliantly manifest in the middle of a
great assembly of demigods.

2. He was adorned with garlands composed of beautiful and fragrant flowers from kalpa-v®kßa
trees, anointed with fragrant candana, attired in exquisite garments and ornaments, being
offered celestial nectar and other wonderful substances, and blissfully sitting on the back of
Garu∂a.

3. Çrî B®haspati and other great sages were glorifying Him with prayers and His mother Aditi
was nurturing Him while pleasing Him with sweet words.

4. The Siddhas, Vidyådharas, Gandharvas, and Apsarås were pleasing Him with prayers,
exclamations of ‘jaya’, instrumental music, singing, and dancing.

5. He was assuring Indra in emphatic words that he need not fear the demons and was grace-
fully accepting and chewing the betel-nuts offered by Çrî Kîrti (Lakßmîdevî).

6-7. Near Him Çrî Indra, accompanied by all his potencies, was splendidly seated on his own
throne. As he time and again described in a choked voice Çrî Bhagavån’s fame and the bene-
ficial activities which He had performed for the demigods, tears of joy were flowing from his
thousands of eyes.

8. When Çrî Bhagavån Upendra departed for His own abode of Vaiku√†ha, Indra followed
behind Him. When Indra returned and re-entered his assembly, Çrî Nårada praised him by
saying:

9. “You are the recipient of Çrî Bhagavån’s mercy, because even Sürya, Candra, and other
rulers of planets obey your orders, what to speak of others?”

10. “Sages like myself are always under your dominion, the Vedas praise you as the master of
the universe, and you are the bestower of the results of pious and impious deeds.”

11. “Aho! Çrîman Nåråya√a has become your younger brother, having taken birth from the
same womb as you did. In accordance with religious principles, He always shows you great
respect.”

12. Çrî Parîkßit said: Repeatedly glorifying the good fortune and opulence of Indra while play-
ing on his vî√å, Devarßi Nårada began blissfully dancing.

13. Then Indra offered pra√åma to Nårada and being embarrassed, slowly said, “Hey learned
musician (who are expert in false glorification)! Why do you mock me?”

14. “Do you not know the situation here in Svarga? Have we not abandoned this place on
numerous occasions out of fear of the demons?”
8 Çrî B®had-bhågavatåm®ta

15. “One incident you didn’t mention is when Bali Mahåråja usurped my post, appointed his
demon associates to the posts of Sürya and Candra, and nearly starved me to death by enjoy-
ing my portions of the sacrifices!”

16. “Then, being pleased by my parents’ severe austerities, Bhagavån assumed an incarnation
as my younger brother.”

17. “Still, He did not kill my enemies. By snatching the kingdom back from Bali Mahåråja in
a deceptive manner and returning it to me, He merely embarrassed we demigods.”

18. “What happiness is there for we residents of Svarga? Because we are perpetually
embroiled in rivalry due to excessive envy and pride, and because we sometimes murder
bråhma√as and commit other crimes, we are always fearful of falling down from our posi-
tions.”

19. “And furthermore, see how Çrî Upendra Bhagavån always treats me with special disdain!
He took both the Sudharmå assembly house and the pårijåta tree from here in Svarga and
established them on the earth planet.”

20. “He ceased the cowherd men’s traditional worship of me and burned to the ground the
Khå√∂ava forest which was so dear to me.”

21. “When I petitioned Him to kill V®tråsura, who was terrifying the three worlds, He
became indifferent and instead allotted that task to me.”

22. “Treating me with contempt, He left my city of Amaråvatî and made a new home for
Himself above all the worlds.”

23. “He only comes here and accepts my püjå because my parents also worship Him and due
to the insistence of B®haspati, and then He immediately returns to His own residence.”

24-26. “One such time when He came here in great haste and accepted my offering of
arghya, I said to Him, ‘Hey Prabhu! It would be Your immense mercy upon us if You would
reside here permanently’ but He merely cheated me by speaking this instruction: ‘When I am
not here you may worship Çrî Brahmå or Çrî Çiva because they are both nondifferent from
Me. Have you forgotten this statement from the scriptures: ‘The one Supreme Lord has
expanded into the three forms of Viß√u, Rudra, and Brahmå’?’”

27. “His place of residence is also not fixed, and therefore what to speak of me, even the
munis cannot find Him. Sometimes he resides in Vaikuàha, sometimes in Dhruvaloka, and
sometimes in the ocean of milk.”

28-29. “At present He is in Dvårakå, but it is not certain that He is always there either.
Sometimes He is in the På√∂avas’ palace, sometimes in the city of Mathurå, and sometimes
going from forest to forest in Gokula. Therefore, I cannot even receive His darçana, what to
speak of His mercy.”
Part One, Chapter Two 9

30. “Hey Nårada, best of Brahmå’s sons! Your father Brahmåjî is the real object of Bhagavån’s
mercy, being the direct son of Lakßmî-kånta Nåråya√a Himself.”

31. “Within his day, which lasts for one-thousand catura-yugas, live fourteen Manus and
Indras like myself.”

32. “His night is of the same duration. Three-hundred and sixty such days and nights com-
prise his one year, and one-hundred such years comprise his life-span.”

33. “Çrî Brahmå creates the fourteen worlds along with their respective rulers whom he
places in command. He protects them, bestows the results of their actions, and upon the
arrival of his night, destroys them all.”

34. “The thousand-headed Mahå-purußa (Garbhodaçåyî Viß√u) perpetually resides on

Brahmå’s planet, eating a great multitude of sacrificial offerings and bestowing transcendental
bliss upon everyone.”

35. “In this way I have given thousands of reasons why Brahmåjî is the real object of Çrî
K®ß√a’s mercy. What to speak of merely being His object of mercy, he is really Çrî K®ß√a
Himself!”

36. “Hey Prabhu! This fact is celebrated in the words of the çrutis and sm®tis, and besides,
you know his glories and the glories of his planet better than I.”

37. Çrî Parîkßit said: Hearing Indra’s words, Bhagavån Nårada said, “Sådhu! Sådhu!” (mean-
ing “Well done! Well done!”) and quickly travelled to Brahmaloka.

38. From a distance Nårada heard the sounds of many exalted sages continually performing
sacrifices with great devotion.

39. Going nearer, he saw the blissful Supreme Personality in His mahå-purußa form with His
hair splendidly matted.

40. Accompanied by Lakßmîdevî, the thousand-headed Lord of sacrifices was bestowing

divine bliss upon the sages by happily accepting their sacrificial offerings.

41. To please Çrî Brahmå, He was accepting Brahmå’s offerings in His thousands of hands and
was eating them with His thousands of mouths.

42. After giving the performers of sacrifice their cherished benedictions, Yajñapurußa
Bhagavån retired to His bedroom and, as Çrî Lakßmî massaged His feet, He performed the
pastime of falling asleep.

43. Then Çrî Brahmå, knowing the order of Bhagavån, engaged the sages who were really his
own sons in the sacrifices, and to perform tasks related to creation, went to his own domicile.

44. There he comfortably sat on his throne and with a choked voice recited the glories of His
worshipable Lord, and as he heard others also glorify Him, tears flowed from his eight eyes.
10 Çrî B®had-bhågavatåm®ta

45. Then Çrî Nårada approached his father, who was served by supremely wonderful opu-
lences, offered his daöavat-praÌma and said:

46. “You are certainly the object of Bhagavån’s mercy. You are the master of all the Prajåpatis
and the grandfather of all living entities.”

47. “You alone create, maintain, and destroy the fourteen worlds. You alone are the eternal
master of the universe, and because you were self-manifest, you are called ‘Svayambhü’.”

48. “From your four lotus mouths the Vedas, Purå√as, and other scriptures, which reveal the
goal of life, have manifest, and assuming personified forms, reside in your assembly-house.”

49. “Residing on your planet are the saints who, being devoid of false pride and all other
faults, have for one-hundred births flawlessly executed their sva-dharma.”

50. “In this entire brahmå√∂a there is no planet superior to yours; even the Vaiku√†ha of
Çrîman Nåråya√a is situated within it.”

51. “Here Padmanåbha Bhagavån resides in His mahå-purußa form, eating the sacrificial
offerings and bestowing the fruits of their sacrifices upon His worshippers.”

52. “At the time of your appearance you searched for Him for a very long time but did not
receive His darçana. Then, by the strength of your austerities, He appeared for a moment
within your heart.”

53. “Therefore, you are truthfully very dear to Çrî K®ß√a. Aho! Indeed, not only are you very
dear to Him, but you are actually Çrî K®ß√a Himself, who assumes various forms as His pas-
time.”

54. Çrî Parîkßit said: In this way Çrî Nårada, seeing with his own eyes Brahmåjî’s glories
which he had heard described by Indra, time and again sang of those glories while offering
praÌmas.

55. When Çrî Brahmå heard his own glories being delineated, he became very agitated and
covering his eight ears, repeatedly said with his four mouths, “I am only His servant.”

56. Upon hearing himself being praised, which he did not desire to hear, Brahmåjî became
furious, but after restraining his anger with great endeavour, he admonished his son Nårada
and said:

57. “Have I not from your early childhood repeatedly taught you with numerous evidences
and logic that I am not Çrî K®ß√a?”

58. “In the form of a maidservant, His potency named Mahåmåyå stands before Him awaiting
His order. It is this potency who, through her three modes, creates, maintains, and destroys
the universe.”
Part One, Chapter Two 11

59. “All of us are bewildered by her and are firmly under her control. Therefore, you should
know that I have not obtained even a particle of Çrî K®ß√a’s mercy.”

60-61. “Being bewildered by this måyå I am always thinking, ‘I am the master of the entire
universe, the grandfather of all living entities, I was personally born from the lotus flower
emanating from Çrî K®ß√a’s navel, and I satisfied Him through my performance of austerities.’
In this way I am overcome with false pride, and due to my endless responsibilities in main-
taining this universe, I am always perturbed.”

62. “I am always anxious that the time for my planet to be destroyed is nearing, and being
afraid of all-devouring time, I always pray for liberation.”

63. “Only for this purpose do I worship Çrî Bhagavån and cause others to worship Him. You
said that He personally resides on my planet, but where does He not reside?”

64. “He only accepts the sacrificial offerings here to firmly establish the Vedic revelation and
to make the sacrifice successful, not to bestow mercy upon me.”

65. “Hey Nårada! You should know that only bhakti pleases Bhagavån and that He only
bestows His mercy upon devotees, not non-devotees.”

66. “Having bhakti for Him is very far away from me; if I somehow avoid offending Him I
think that I am doing very well indeed. He does not forgive my offences as He does those of
Çiva.”

67. “Obtaining a boon from me, the wicked Hira√yakaçipu became an enemy of the
Vaiß√avas and tormented the entire world.”

68-70. “When after Bhagavån assumed the form of N®siµha and killed him, due to fear
myself and the demigods stood at a distance offering various eloquent prayers, but He refused
to recognise us with even a momentary side-long glance. Instead He was only pleased with
the prayers of Prahlåda, and later, when Prahlåda was performing the coronation ceremony,
with great fear I slowly approached N®siµhadeva and He angrily said to me, ‘O Brahmå!
Don’t give any boons like this to the demons ever again!’”

71. “Nevertheless I have since given many boons to demons such as Råva√a, and whose
tongue has the power to describe the bedlam he created?”

72. “You may also remember how I gave administrative posts to Indra and others whose good
sense became completely destroyed by their inflated pride.”

73. “Indra offended Çrî K®ß√a by showering incessant rains on the Govardhana sacrifice and
by fighting with Him when He stole the pårijåta tree. Varu√adeva committed aparådha by
kidnapping Nanda Mahåråja and by stealing the cows from the forest.”

74. “Yamaråja had the son of Såndîpani Muni killed, and Kuvera is responsible for his follow-
er Ça∫khacü∂a’s kidnapping of the gopîs.”
12 Çrî B®had-bhågavatåm®ta

75. “Also, in the lower planets the demons and the angry serpents who are relatives of
Kåliya-någa have become enemies of the Vaiß√avas.”

76. “And just recently, I myself went to V®ndåvana, and while Çrî K®ß√a was taking lunch in
the forest, I used my illusory potency to kidnap the calves and boys He was personally pro-
tecting.”

77. “Then I saw something so astonishing that I became frightened, and although I offered
Him prayers and praÌmas, due to my impudence He cheated me by ignoring me and simply
resuming His pastimes as a cowherd boy.”

78. “Still I considered myself to be fully gratified because I had the immense good fortune to
enter Vraja and receive darçana of His smiling face.”

79. “Fearing that if I stayed there for any length of time I would commit more offences, I
returned here. What benefit would there be in continuing to describe my immense misfor-
tune?”

80. “I do not see anyone in this entire brahmå√∂a who is such an object of Çrî Viß√u Bhaga-
vån’s mercy as Mahådeva Çiva, who is famous as His friend.”

81. “Always intoxicated by the rasa of Çrî K®ß√a’s lotus feet, Çiva has rejected the four objects
of human pursuit as well as the enjoyments which accompany the opulence of being
supremely powerful.”

82. “Eating the poisonous seeds of the thorn-apple and intoxicating åka leaves, decorated
with a garland of skulls, and his naked body smeared with ashes, it is as if he is mocking
materialists like myself who are addicted to sensual pleasures.”

83. “With dishevelled locks of matted hair, he wanders about like a madman. Keeping him-
self carefully concealed, he carries on his head the Ga∫gå, which washed the lotus feet of Çrî
K®ß√a, and when he joyfully dances, it seems that the entire universe quakes.”

84. “By Çrî K®ß√a’s mercy not only is he capable of bestowing the most cherished liberation
even to demigods like myself, but his wife Pårvatî also has that power.”

85. “Aho! All the residents of Çivaloka are liberated. By Çrî Çiva’s mercy even ordinary jîvas
have obtained liberation and k®ß√a-bhakti.”

86. “My opinion is that seeing Çiva to be different from Çrî K®ß√a is a great offence.
Bhagavån forgives offences committed to Him, but He never forgives offences committed
against Çiva.”

87. “When Çiva was placed in great danger by Tripureçvara, V®kåsura, and other demons who
were maddened by boons which Çiva himself had given them, Çrî K®ß√a protected him and
overjoyed him with words which were as sweet as nectar.”
Part One, Chapter Two 13

88. “Çrî K®ß√a is so conquered by Çiva’s intimate devotion that He assumes forms such as
Paraçuråma just to worship him.”

89-90. “By personally arranging for Çiva to drink the gruesome poison which was produced
from the churning of the nectar ocean and having the Prajåpatis worship him, it was as if Çrî
K®ß√a showered him in immense glory by adorning him for all time with the name
‘Nîlaka√†ha’.”

91. “The Purå√as sing of Çrî K®ß√a’s mercy to Çiva. O sage, you know all of this better than I,
but I have spoken only to remind you.”

92. Çrî Parîkßit said: Hey mother! Offering pra√åma to his guru Çrî Brahmå, Nårada decided
to go to Kailåça Mountain, and seeing this, Brahmå said:

93. “Once, Kuvera worshipped Rudra so well that he became obliged to reside within this
universe at Kuvera’s abode on Mount Kailåça.”

94. “Assuming the role of the protector of all the directions, Umåpati Çiva resides there with
his associates and a minimal amount of his real opulences.”

95. “In the same way, Bhagavån Çrî K®ß√a Himself, being overpowered by His devotees’
bhakti, becomes obliged to reside on my planet, on Svargaloka, and on many other planets,
and enjoys suitable pastimes in these places.”

96. “Regarding Çiva’s own immensely opulent abode, I quote the Våyu Purå√a: ‘Çivaloka is
situated beyond the seven-fold coverings of the material universe. It is eternal, blissful, and
factual, and only the topmost servants of Çiva can enter it.’”

97. “There Çiva is surrounded by associates who are as glorious and splendid as he is, who
possess great powers and opulences, and who are adorned with exquisite garments and orna-
ments.”

98. “There Çiva worships Çrî Sa∫karßa√a Bhagavån, who is actually nondifferent from him,
as his chosen Deity—is that not wonderfully astonishing?”

99. “Hey Nårada! Because you are a pure devotee of Çrî Çiva, you have the power to go there.
Go, take shelter of Çiva, and see for yourself how he is the real object of Çrî K®ß√a’s mercy.”

100. Çrî Parîkßit said: Hey mother! Receiving this instruction, and chanting the names of
Çiva and K®ß√a, Nårada eagerly proceeded to Çivaloka.
 Chapter Three—Beyond The Material World

1. Çrî Parîkßit said: In Çivaloka, Çrî Çiva was just completing his worship of Çrî Sa∫karßa√a
Bhagavån, and absorbed in prema he began dancing and performing kîrtana.

2. His followers headed by Çrî Nandîçvara were lovingly praising him by singing, playing
musical instruments, and calling out “Jaya! Jaya!”

3. With her lotus hands Çrî Pårvatî was creating an enchanting rhythm with the karatålas,
and Çrî Çiva was praising her for it. Seeing all this from a distance, the sage Nårada jubilantly
offered pra√åma and began playing his vî√å.

4. Time and again he said, “You are the greatest recipient of Çrî K®ß√a’s mercy!” and repeating
his father’s words, he began glorifying Çiva in a melodious voice.

5-6. When Çrî Nårada approached Çrî Rudra to take the dust from his lotus feet, Çrî Çiva,
who was intoxicated in the nectar-stream of k®ß√a-prema and who is very dear to the
Vaiß√avas, pulled the sage near, embraced him, and respectfully said, “Hey son of Brahmå!
What are you saying?”

7-9. Then Çiva, realising that on that day he was receiving the fortunate opportunity to con-
verse with he who is the best of Vaiß√avas, stopped his dancing, and retiring with some of his
intimate associates, sat on a seat of kuça grass in the vîråsana yoga posture. Then with great
devotion Nårada offered pra√åma to him and sang many eloquent prayers which described in
detail how Çiva is the master of the universe and the great recipient of Çrî K®ß√a’s mercy.

10. Hearing himself being praised, Çrî Rudra, who is the crown-jewel of Vaiß√avas and the
original preacher of viß√u-bhakti, covered his ears and angrily said:

11. “I am not the master of the universe, nor am I the object of Çrî K®ß√a’s mercy; I always
yearn for the mercy of His servants’ servants.”

12. Çrî Parîkßit said: Hearing this, Nårada immediately ceased his prayers describing Çiva’s
equality with K®ß√a, and considering himself an offender, slowly said:

13. “In truth, you know very well the glories of Bhagavån and His devotees, and you also
teach those mysterious and difficult to understand glories to others.”

14. “Therefore, even the best of Vaiß√avas yearn for your mercy, and being pleased with you,
Çrî K®ß√a Himself widely delineates your glories.”

15. “How many times did Çrî K®ß√a, assuming many different forms, devoutly worship you,
and how many benedictions did He take from you?”

16. Çrî Parîkßit said: Hearing this Çrî Çiva could not keep his composure. Being very embar-
rassed, he rose from his seat, covered Nårada’s mouth with both his hands and said, “Hey
Nårada! Don’t describe my impudence!”
Part One, Chapter Three 15

17. Wonderstruck, Çiva loudly said, “Look! The power and opulence of Bhagavån’s lîlå is
inconceivable!”

18. “Aho! My Lord is a fathomless ocean of wonderful, variegated glories, who, even though
I have offended Him on numerous occasions, has not become averse to me.”

19. Çrî Parîkßit said: Hearing this, Nårada became supremely blissful. Grasping Çiva’s feet, he
made him sit down again, and then he continued to glorify Çiva, who is always immersed in
the rasa of k®ß√a-bhakti.

20. Çrî Nårada said: “You are exceedingly dear to Çrî K®ß√a, and could never have offended
Him at any time. Even if in the vision of common people it seems that you sometimes did,
He never took offence.”

21. “When Banåsura, who was immensely proud of the strength of his arms, began troubling
the sådhus and by his mystic power captured and bound Aniruddha, Çrî K®ß√a fought with
him.”

22. “When your devotee Banåsura, whom you had nurtured like a son, was almost dead, to
save him you prayed to Çrî K®ß√a.”

23. “Being satisfied, Çrî K®ß√a gave Banåsura a form similar to His own and made him your
eternal associate, a destination which even the demigods cannot attain.”

24. “When Gårgya and other enemies of Vaiß√avas worshipped you with severe austerities,
you granted them a clever benediction which proved to be no benediction at all.”

25. “But when Citraketu and others, who due to not knowing your glories had offended you,
worshipped Çrî K®ß√a’s plenary portion Çrî Ananta, you did not at all become angry with
them.”

26. “Once, out of pure love for Çrî K®ß√a, you prayed to Him for the boon of being more
exalted than Him. Knowing that the only personalities more exalted than Him are His devo-
tees, you were actually cleverly praying to become His devotee.”

27. “For this reason Bhagavån gave both you and goddess Durgå the power to grant that lib-
eration which even the demigods headed by Brahmå are always praying for.”

28. “Aho! Disregarding the happiness found in your immense opulence and power, which
cannot be attained by even Brahmå and the other demigods, you always remain as an avad-
hüta.”

29. “You are always intoxicated in the ecstasy of k®ß√a-prema. Who else would dance naked
with his wife and associates?”

30. “Today I have seen the wonderful glories of the intense hankering to relish the rasa of
bhagavad-bhakti. This confirms that for all time you are very dear to Çrî K®ß√a.”
16 Çrî B®had-bhågavatåm®ta

31. “Aho! How can I possibly describe how dear you are to Çrî K®ß√a? By your mercy many
others have also become dear to Him.”

32. “By Pårvatî’s mercy many have also become dear to Him. She knows well the tattva con-
cerning both you and K®ß√a.”

33. “Çrî K®ß√a loves Pårvatî as if she were His own sister, and therefore, although you are
åtmåråma (self-satisfied), you also love her dearly.”

34. “You please her by always festively chanting nåma-sa∫kîrtana and speaking hari-kathå,
and in her company you are always experiencing the bliss of associating with a pure devotee
of Çrî Viß√u.”

35. Çrî Parîkßit said: Hey mother! Then Çrî Çiva, the best of Vaiß√avas, out of embarrassment
lowered his head and said to the great devotee Nårada:

36. “Hey Nårada! You have abandoned all pride, but alas! Who am I, the very root of all
pride (being the demigod of aha∫kåra), in comparison to the Supreme Master, Çrî K®ß√a?”

37. “I am so proud that I consider myself the master of this world, the most knowledgeable,
the bestower of knowledge, liberated, the bestower of liberation, a pure devotee of Çrî Viß√u,
and the bestower of pure bhakti.”

38. “But when the dreadful time for Bhagavån to devour the entire universe comes, I feel
ashamed to carry out my duty in the mode of ignorance to destroy everything.”

39. “Hey Nårada! If I possessed even a particle of Çrî K®ß√a’s mercy, why would I have fought
with him over the pårijåta flower and the kidnapping of Ußå?”

40. “If I was really the recipient of His mercy, why would He worship His own servant? And
why would He have ordered me to (assume the form of Ça∫karåcårya and) invent a philoso-
phy to make people averse to Him?”

41. “You were happily glorifying both myself and Pårvatî as the givers of liberation, but the
hideous liberation that we give simply brings pain to devotees’ ears!”

42. “O best of Çrî K®ß√a’s associates, don’t consider me the object of His mercy. The greatest
recipients of His mercy are the residents of Vaiku√†ha.”

43. “Renouncing everything as if it were only a blade of grass, they devoutly worship their
beloved Çrî Hari. Even though they possess all mystic perfections, they never even glance in
their direction.”

44. “Only those who are free from all pride can enter that realm of Vaiku√†ha, where fear is
unknown and which is saccidånanda and beyond the modes of material nature.”

45. “Even though the residents there possess saccidånanda bodies and transcendental opu-
lences equal to those of Çrî Hari Himself, they do not care for them.”
Part One, Chapter Three 17

46. “Being satisfied only by bhagavad-bhakti, they perpetually travel by their own volition
throughout the creation protecting devotees and increasing their devotion.”

47. “As they, having assumed various forms such as birds and trees, eternally serve Bhagavån
in Vaiku√†ha, they seem to mock the souls who have merged in impersonal liberation.”

48. “Receiving the direct darçana of Çrî Hari, who is the increaser of divine bliss and whose
lotus feet are massaged by Çrî Lakßmîdevî, they enjoy pastimes with Him.”

49. “Aho! The mercy of Çrî K®ß√a which the residents of Vaiku√†haloka possess cannot be
found anywhere else.”

50. “There various devotees, who are all conveyances of prema, with blissful hearts perpetual-
ly perform sa∫kîrtana and other devotional activities; indeed, nothing else is known there.”

51. “Aho! The glories of the ocean of paramånanda-rasa there are wonderful! The happiness
of impersonal liberation cannot be compared to even half a drop of that blissfulness.”

52. “Vaiku√†ha, its residents, and all of the objects there possess the supreme prema for the
lotus feet of Çrî K®ß√a.”

53. “In this way the residents of Vaiku√†ha are the real objects of Çrî K®ß√a’s mercy, and since
their glories are greater than mine, how can I possibly describe them?”

54. “Devotees who are rasika, expert in relishing the mellows of bhagavad-bhakti, even if
they possess bodies composed of five elements and reside in the earthly planets, are always
worshipable to those like myself.”

55. “To attain prema for Çrî K®ß√a’s lotus feet they have abandoned their wealth and families
and offered their very souls to Him.”

56. “Disregarding both material and spiritual attainments as well as the methods to achieve
them, they have crossed over the regulations governing the conduct concerning one’s own
class, var√a, åçrama, and dharma.”

57. “Due to the strength of their hari-bhakti, they are free from the three debts (to the
demigods, sages, and one’s forefathers), they have transcended the path of the Vedas, and
they are always fearless.”

58. “Those who crave bhakti-rasa, who desire nothing of this world, see heaven, hell, and lib-
eration with equanimity.”

59. “Truthfully they are as dear to me as Bhagavån Himself is, and I am always praying for
their association.”

60. “Hey Nårada! I believe that wherever devotees like this reside is actually Vaiku√†ha—
there is no doubt.”
18 Çrî B®had-bhågavatåm®ta

61. “Those who by drinking the nectar of k®ß√a-bhakti forget both the body and everything
related to it possess forms of saccidånanda even while residing within material bodies.”

62. “To achieve direct participation in Bhagavån’s pastimes, these devotees sometimes desire
to enter Vaiku√†ha.”

63. “Therefore, I have said that the residents of Vaiku√†ha are the most glorious because they
are the most beloved of Çrî K®ß√a and the objects of His special mercy.”

64. Çrî Pårvatî said: “And it is well-known that of all the residents of Vaiku√†ha, Lakßmîdevî
is the most dear to Him. She is the queen of both Vaiku√†ha and its residents.”

65. “By her side-long glances one attains powers and opulences like those of the demigods
who rule the various planets, and by her mercy one attains jñåna, vairågya, and bhakti.”

66. “Even though many sages like yourself worship her with great reverence, she disregards
you all and chooses her beloved Nåråya√a. And even though Nåråya√a is indifferent to her,
she worships Him with austerities.”

67. “She eternally resides at His handsome chest. The topmost faithful wife, she accompanies
her husband in all His incarnations.”

68-69. Çrî Parîkßit said: Hearing this, Nårada Muni became overjoyed and called out, “Çrî
Kamalåkånta Bhagavån kî jaya! Hey Vaiku√†hapate! Hey Hari! Vaiku√†haloka kî jaya! All
glories to the residents of Vaiku√†ha! All glories to Lakßmî, beloved of Çrî K®ß√a and queen
of Vaiku√†ha!”

70. Then Nårada rose to go to Vaiku√†ha and meet Lakßmîdevî, but understanding his inten-
tion, Çiva prevented him by grasping his hand and said:

71. “Hey Nårada! In the great eagerness to receive the darçana of Çrî K®ß√a’s dear associates,
your memory has failed you. Do you not remember that these days Bhagavån is residing in
Dvårakå on the earth?”

72. “Çrî K®ß√a is Svayam Bhagavån, and Rukmi√î is Mahå-Lakßmî, whose plenary portions
are the consorts of Våmana and the other incarnations.”

73. “Rukmi√î, the original goddess of fortune, eternally serves the lotus feet of Çrî K®ß√a, the
original Supreme Personality.”

74. “Hey bråhma√a! Sit down and I will whisper a great secret in your ear—please listen with
great faith.”

75. “More than your father Brahmåjî, Lakßmî, myself, Garu∂a and all other devotees,
Prahlåda is the object of Çrî K®ß√a’s mercy. It is well-known throughout the entire universe
that he is very dear to Çrî K®ß√a.”
Part One, Chapter Three 19

76. “Have you forgotten the words of Bhagavån in the Purå√as, and do you not remember
this verse (Çrîmad-Bhågavatam 9.4.64)?”

77. “‘O bråhma√a, without My saintly devotees for whom I am the only destination, I do not
desire to enjoy My transcendental bliss and My supreme opulence.’”

78. “Who can properly glorify the devotees? Without them Bhagavån doesn’t care for even
His own transcendental form, from which all we demigods are manifest and with which He
enjoys playful pastimes with His devotees.”

79. “Bhagavån Himself has said that the inconceivably fortunate Prahlåda is the ideal devo-
tee.”

80. “When Hira√yakaçipu was killed, Lakßmî and all of we demigods directly experienced the
incomparable good fortune of Prahlåda.”

81. “At that time Bhagavån time and again offered Prahlåda benedictions, but he did not ask
for liberation and prayed only for bhakti. I offer pra√åma to that Prahlåda.”

82-84. “Bali Mahåråja transgressed the rules of propriety, disobeyed the order of his guru, and
was unable to keep his word. Did Çrî Våmanadeva Bhagavån become his doorkeeper for all
time as a result of his insignificant offering? Did Bhagavån protect Banåsura because of my
prayers? In reality He did these things only out of love for His dear devotee Prahlåda. I can-
not say more about this now, because Lakßmî’s dear friend Pårvatî is here. (Pårvatî may take
offence if Prahlåda is glorified at the expense of her friend Lakßmî.)”

85. “Now go quickly to Sutalaloka and congratulate Prahlåda through the bestowal of your
blessings. Embrace him and tell him that I also embrace him again and again.”

86. “Prahlåda, the foremost of saintly persons, will not tolerate our offering of pra√åmas to
him. Therefore, if you wish to experience happiness there, do not even inadvertently praise
him or offer pra√åma to him.”
 Chapter Four—The Devotees

1. Çrî Parîkßit said: Being wonderstruck upon hearing the words of Çiva, Nårada Muni was
very eager to have darçana of Prahlåda. By his mystic power, within a moment he arrived at
Sutalaloka, the planet of the asuras.

2. At that time Çrî Prahlåda, the foremost of Vaiß√avas, was sitting in a secluded place rapt in
blissful, loving meditation on the lotus feet of Bhagavån. Seeing Nårada from a distance, he
at once stood up, and when the bråhma√a Nårada approached him, Prahlåda offered
praÌma.

3. Carefully seating Nårada on a throne, Prahlåda began worshipping him with elaborate rit-
uals, but bemused and crying tears of joy, Nårada suddenly embraced Prahlåda and said:

4. “Receiving your darçana after a very long time, all of my endeavours have become fruitful.
You are the object of Çrî K®ß√a’s abundant mercy. Since childhood you have possessed a vari-
ety of k®ß√a-bhakti so pure that it has never been detected in anyone else.”

5. “Your father tried to vanquish you in a thousand ways, but by the power of your bhakti you
emerged victorious, so much so that by your influence even all the asuras became devotees.”

6. “Deeply immersed in k®ß√a-prema, you forget yourself and appear like a madman, some-
times dancing, sometimes singing, sometimes trembling and sometimes crying. By doing so,
you have saved all living entities from the agony of material life and delighted them by
bestowing viß√u-bhakti upon them.”

7. “When your father had thrown you into the ocean, Bhagavån Himself appeared on the
shore, took you in His lap, and caressed you as a mother would. At the time of your father’s
killing, Brahmå, Mahådeva, and other demigods were offering Bhagavån eloquent prayers,
yet He ignored them all, as well as even Lakßmî, and heeded you only.”

8. “Being frightened of N®siµha Bhagavån’s anger, Brahmå beseeched you to pacify Him.
When you fell at His lotus feet, He lifted you up, placed His lotus hand on your head, and
licked your body.”

9. “Çrî Bhagavån tried with great determination and skill to entice you into accepting mukti,
which the demigods headed by Brahmå are always praying to Him for. Disregarding it, you
prayed solely to possess bhakti birth after birth.”

10. “For the satisfaction of your Lord, and because at the time of offering prayers to Him you
prayed for the deliverance of all living entities, you accepted your father’s kingdom.
Therefore, although being the ruler of this kingdom, still you remain rapt in meditation on
Bhagavån.”
Part One, Chapter Four 21

11. “Once, when you were going to Naimißåra√ya to receive the darçana of the lotus feet of
Nåråya√a, who wears yellow garments, you met Him on the way, disguised as a renunciate
but also carrying a bow and arrows. Seeing this contradictory dress, you began fighting with
Him, and when you satisfied Him in battle, He revealed Himself and gave you the benedic-
tion that, ‘I am always defeated by you.’” (This pastime is narrated in the Våmana Purå√a.)

12. Çrî Parîkßit said: Saying this, Nårada, who is an ocean of bhakti for Çrî Hari and His inti-
mate servant, began dancing and cried out, “We have defeated Him!”

13. Çrî Nårada said: “O best of the Vaiß√avas! You defeated Bhagavån—what more need I
say? He was also defeated by your grandson Bali, the king of the demons, and therefore was
posted as a guard protecting Bali’s gate—this is all a result of your mercy.”

14. “Now my sole desire is to permanently reside here, by your power counteracting the curse
of Dakßa (to be unable to stay for long in any one place).”

15. Çrî Parîkßit said: Unable to tolerate hearing himself being praised, Prahlåda lowered his
head out of embarrassment. Offering pra√åma to Nårada and showing him great respect, he
slowly said:

16. “Hey Bhagavån! Hey Gurudeva! Please consider everything. In childhood one cannot
learn the science of k®ß√a-bhakti well.”

17-19. “By accepting instructions from great personalities such as you, one naturally begins to
understand the topmost knowledge and becomes inclined towards bhakti. But great souls
know that the glories which you just delineated, such as never being defeated by any obsta-
cles, giving spiritual instructions to children, being merciful to all living entities, and reject-
ing liberation, are not real indications of Çrî K®ß√a’s mercy. Only those who are directly serv-
ing Him have factually received His mercy.”

20. “I have never directly served Bhagavån as Hanumån and many others did; I merely
remembered Him whenever I was faced with a dilemma.”

21. “You praised the Lord’s caressing me, but some (such as the Måyåvådîs) say that it was
illusory while others proclaim that it was only His pastime.”

22. “Great personalities like yourself may consider that His caressing me was an expression of
His natural affection for me, but I consider that it was like a dream (because it was so brief).
And even if what you were saying is true, it is not a symptom of His mercy upon me.”

23. “Saintly persons consider the wonderful gift of direct service which Bhagavån bestowed
upon Hanumån and others to be the real symptom of His mercy.”

24. “Çrî N®siµha’s pastimes were not performed out of favour for me, but for the protection of
the devotee demigods and to deliver His two eternal associates (Jaya and Vijaya) from a
curse.”
22 Çrî B®had-bhågavatåm®ta

25. “They were meant to establish the truthfulness of the words of Brahmå and his sons the
Kumåras and to thoroughly reveal the immense glories of bhakti.”

26. “O crown-jewel of those who are free from worldly attachment! When Bhagavån gave
me a kingdom, I could understand that I had not received even a particle of His mercy.”

27. “Bhagavån Himself has said, ‘When I desire to show mercy to someone, I take away their
material wealth.’ The words of great devotees also bear witness to this fact.”

28. “And moreover, just see how ruling this kingdom and always being surrounded by rela-
tives and servants has devastated my bhagavad-bhajana! Fie! Fie on me! I do not even weep
over my own misfortune!”

29. “If this were not so, then why would I have again adopted the temperament of the demon
class which I was born into and fought with the glorious Nåråya√a at Badrikåçrama?”

30. “By associating with asuras, who are miseducated in åtmå-tattva, I became infected by
dry, contemptible theories, a mere fragment of which I as of yet have not been able to
remove from my heart.”

31. “Therefore, where is my çuddha-bhakti, by which one receives Bhagavån’s mercy? As I

consider the misdeeds of my grandson Banåsura, I can clearly discern my own dearth of bhak-
ti.”

32. “I have heard that Bhagavån imprisoned Bali and now stands at the door to prevent his
escape. But where He is now, I simply don’t know (because it is not definite that He always
remains there).”

33. “However, according to one’s activities, He may still be seen, just as Råva√a saw Him
there as the gatekeeper, and as Durvåså Muni did by the strength of his faith.”

34. “One who craves to see Çrî Bhagavån can attain Him in any place; he need not travel to
His abode.”

35. “If Bhagavån eternally resides at Bali’s gate, then why did I travel such a great distance to
Naimißåra√ya to attain the darçana of the Lord who wears yellow garments?”

36. “By your mercy perhaps Bhagavån has bestowed some affectionate mercy upon me, but
still it is very minute in comparison to the abundant mercy received by devotees of modern
times (such as Hanumån).”

37. “O sage whose heart melts with boundless mercy! There is no sense in describing my
great misfortune further; it will only bring you sadness. It is better that you proceed directly
to Kimpurußavarßa to see the glorious mercy which Bhagavån has bestowed upon Hanumån.”

38. “Hey Nårada! Please consider how when Çrî Bhagavån appeared in the form of N®siµha
to kill my father, after completing His task He quickly disappeared.”
Part One, Chapter Four 23

39. “At that time I could not fill my eyes with His beauty, and when another time I saw Him
on the shore of the ocean, it was as if in a flickering dream.”

40. “Hanumån is very fortunate because he is able to incessantly enjoy the happiness of serv-
ing Bhagavån without experiencing any obstructions for thousands of years.”

41. “From childhood he has been very strong, and having received benedictions from the
demigods, he is free from old-age and death.”

42. “He is completely fearless, a pious nai߆ika-brahmacårî, acquainted with all the scriptures,
very heroic, and the foremost servant of Çrî Raghunåtha.”

43. “He effortlessly jumped over the fathomless, eight-hundred-mile wide ocean, and he
expertly comforted the distressed Sîtå in the palace of the king of rakßasas.”

44. “He terrified his enemies and burned La∫ka to the ground. When he returned with news
of Sîtå, he was firmly embraced by his master.”

45. “He was the great carrier of his master, his tail became a white parasol shading his master,
his broad back was the comfortable seat of his master, and he was the leader of those engaged
in constructing the bridge at Setubandha.”

46-47. “He fulfilled the needs of Vibhîsa√a and destroyed the army of the rakßasas. He is
immensely powerful, and he brought the life-restoring medicinal herb viçålya-kåri√î which
saved his army. Pleasing both his master and his master’s younger brother Lakßma√a, he
became the devoted carrier of Them both.”

48. “He brought victory to his master, and he is highly intelligent and heroic. He expands
the fame of his master, the destroyer of the demoniac dynasty.”

49. “Because he brought great joy to Sîtå, he is the object of his master’s mercy. Even though
he is unable to tolerate separation from Çrî Raghunåtha, he remains in this world by His
order.”

50. “He sustains himself by hearing of his master’s fame, and even today he stands near the
Deity form of his master as he always stood by Him in the past.”

51. “Hey Svåmin Nårada! It is well-known that Hanumån is especially qualified to render
service to Bhagavån, and that service has brought him Prabhu’s mercy.”

52. “I offer pra√åma to Hanumån who, although having easily attained liberation, disregards
it and aspires solely to serve Çrî Viß√u, the son of Mahåråja Daçaratha.”

53. “You yourself know even more of his glories than what I have just spoken; therefore, go
now to Kimpurußavarßa and become happy by receiving his darçana.”

54. Çrî Parîkßit said: Hey mother, saying “Aho! This is very auspicious! Aho! This is very aus-
picious!” Nårada rose from his seat and travelled through outer space to Kimpurußavarßa.
24 Çrî B®had-bhågavatåm®ta

55. There he saw Hanumån worshipping the lotus feet of the Deity of Çrî Råmacandra with
wonderful ingredients collected from the forest as if the Lord were directly present before
him.

56. As he blissfully heard the nectarean Råmåya√a sung by Gandharvas and others,
Hanumån trembled, shed tears, and the hairs of his body stood erect.

57. While offering many wonderful poems, prayers, and famous hymns of his own composi-
tion, he was offering daöavat-praÌmas to his master.

58. Seeing this, with great jubilation Nårada called out, “Jaya Çrî Raghunåtha! Jaya Çrî
Janakî-kånta! Jaya Çrî Lakßma√ågraja (elder brother of Lakßma√a)!”

59. Becoming elated upon hearing nåma-kîrtana of his worshipable Lord, Hanumån at once
jumped a great distance into the sky and embraced Nårada around the neck.

60. Blissfully dancing in the sky, Nårada wiped away Hanumån’s streaming tears of love, and
in an unprecedented state of divine ecstasy, loudly said:

61. “Hey Çrîman! You are factually very dear to Bhagavån, and by receiving your darçana
today, I have also become dear to Him.”

62. Çrî Parîkßit said: Within a moment Hanumån composed himself and offered pra√åma to
Devarßi Nårada. Then he led Nårada into the mandira so he too could offer pra√åma to the
Deity of Çrî Raghunåtha.

63. After Nårada offered pra√åma to the Deity, with great insistence Hanumån had him sit in
a carefully arranged seat. His body exhibiting symptoms of ecstatic love, Nårada said:

64. “Aho! In truth you are the incomparable object of Çrî Bhagavån’s mercy, because you are
always immersed in the wonderful nectar ocean of bhagavad-bhajana.”

65. “You are Çrî Bhagavån’s friendly servant, carrier, sitting place, flag, parasol, awning, fan,
minister, physician, military commander, foremost assistant, and great broadcaster of His
fame.”

66. “You have offered your soul to the lotus feet of your master, you are the supreme recipient
of His mercy, and the narrations of His divine fame are your very life. You perpetually
increase the bliss of those who have taken shelter of your master, and you are even more glo-
rious than Garu∂a and other devotees.”

67. “Aho! Because you do not consider anything superior to the happiness of rendering bha-
gavat-sevå, you are certainly a pure devotee. By speaking these words to your master, who is
the crown-jewel of the generous, you delighted all devotees:

68. “‘Hey Prabhu! I do not desire any liberation from the ties which bind one to repeated
birth and death if the relationship that ‘I am your servant, and you are my master’ is lost.’”
Part One, Chapter Four 25

69. Çrî Parîkßit said: It was as if Nårada’s description of how Hanumån was the recipient of
his master’s special mercy ignited a fierce fire of separation within Hanumån. Overcome with
acute sorrow, he began loudly weeping, and as Nårada Muni was comforting him, Hanumån
said:

70. “O best of the sages, why do you make this poor person, suffering due to separation from
the lotus feet of Çrî Raghunåtha, cry by reminding me of His cruelty to me?”

71. “If I am really His servant, then why did He abandon me when He took His beloved
devotees such as Sugrîva and the residents of Ayodhyå with Him?”

72. “When soft-hearted mahåtmås like you see that I had the good fortune to serve Çrî
Raghunåtha directly, you consider that He was very merciful to me, but it is not so.”

73. “Now He has assumed an incarnation and descended in Mathurå, exhibiting the pinnacle
of His opulence.”

74. “The mercy which He gives the Pa√∂avas is like the great Mount Sumeru, and in com-
parison the mercy which He gave me is like a pebble.”

75. “By sending them so many troubles since their childhood, Çrî K®ß√a has broadcast to the
world their patience, adherence to religious principles, fame, transcendental knowledge, pure
devotion, and prema.”

76. “Çrî Bhagavån sometimes becomes their charioteer, and sometimes their companion,
minister, messenger, and guard. Sometimes He follows behind them, sometimes He eulogises
them, and sometimes He even offers pra√åma to them.”

77. “Being overcome with affection for them, what does Prabhu not do for them? They mutu-
ally share a combination of servitude, friendship and love.”

78. “Because He always resides with them, their capital has not become merely like a sacred
forest where ascetics perform austerities, but it has become the very fruit of their austerities.”

79. Çrî Parîkßit said: Hearing this and craving the lotus feet of Çrî K®ß√a, Nårada desired to
eternally reside in Dvårakå. Rising into the sky time and again, he loudly called out in great
bliss and began dancing.

80. Then Hanumån, his heart immersed in the rasa of the narrations concerning the
Pa√∂avas and his elation having increased upon seeing Nårada’s dancing, continued singing
their glories:

81. “Just as mahåtmås attain Çrî K®ß√a by virtue of their excellent service to Him, in the
same way the calamities which befell the Pa√∂avas made Çrî K®ß√a anxious for them and at
once brought Him into their company.”

82. “O Pa√∂avas! Subjugated by prema, you have abandoned all sense of propriety and made
my master into your charioteer and messenger!”
26 Çrî B®had-bhågavatåm®ta

83. “O Pa√∂avas! You must certainly know some extraordinary magic spell or possess a magic
potion by which you have confounded even the greatest of spell-binders, Çrî Bhagavån.”

84. Çrî Parîkßit said: Hey mother, who broadcasts the fame of the Pa√∂avas! Speaking thus,
Hanumån jumped up time and again, and dancing with Nårada Muni said:

85. “Aho Bhagavån, who are subjugated by affection for Your devotees! To attract their
hearts You perform varieties of pastimes.”

86. “It is my immense good fortune that the intermediate son of Kuntî is my beloved younger
brother Bhîmasena.”

87. “By sharing sakhya-bhåva with him and by giving His own sister in marriage to him, Çrî
K®ß√a has been very merciful to Arjuna. And because Arjuna’s flag, which carries an insignia
of me, is dear to him, I am fortunate indeed.”

88. “Without the mercy of they who are dear to Bhagavån, a devotee’s service will not be
perfected and will not bear fruit.”

89. “Therefore, O best of the devotees! We should go there now to receive their darçana and
to take shelter of them.”

90-91. “The supreme opulence and sweetness, which is beyond the comprehension of even
Brahmå and Çiva, which increases the bhakti of His devotees, and which was not revealed
when my master appeared in Ayodhyå, is now displayed in Dvårakå, which is nondifferent
from Mathurå.”

92. Çrî Nårada said: “Hey Sakhe Hanumån! What to speak of Ayodhyå, such supreme opu-
lence is not manifest even in Vaikuàha! Therefore, quickly arise and let us go there immedi-
ately!”

93. Çrî Parîkßit said: Then Hanumån, who is as grave as the ocean, sighed and reflected with-
in himself for a moment. Offering pra√åma to Nårada, he said:

94-95. “Although it is thoroughly appropriate for us to go see and serve Prabhu’s beloved
devotees, He is now displaying the sweetness of His kindness in a greater and more profound
fashion than He ever has in the past.”

96. “His enchanting lîlå is very bewildering, and even the most learned sages who have seen
it have become perplexed.”

97-98. “Aho! You know well that even Brahmå, who is your father, the grandfather of the
entire universe, and the original preacher of the Vedas is bewildered by these pastimes, so
what to speak of an ignorant monkey like myself? I fear that I will commit an offence.”

99. “Bhagavån’s wonderful pastimes are the supreme destination of His exclusive devotees
and the increaser of prema-bhakti.”
Part One, Chapter Four 27

100-104. “I pray that my bhakti will always increase for Çrî Raghunåtha who is simple by
nature, whose soft heart is very merciful, who is the best preceptor of dharma, who maintains
a vow of having a single wife, whose lotus face and eyes are always lowered out of humble
shyness, whose character delights the entire world, who is the monarch of Ayodhyåpurî and
greatest of all kings, who is eternally served by Çrî Sîtå and Lakßma√a, who is the elder broth-
er of Bharata, who is the dear friend of the ruler of monkeys Sugrîva, who is the shelter of
Vibhîßana, who always carries a bow in His hand, and who is the son of Daçaratha and
Kauçalyå.”

105. “Remaining here eternally receiving darçana of His Deity form, I drink the nectar of the
narrations of His pastimes.”

106-109. “If at any time Çrî K®ß√a ever calls me out of His great mercy to bestow upon me
the happiness of serving Him, or impelled by affection for me, He calls me to receive the
darçana of Çrî Raghunåtha, who is dearer to me than my own life, then I will immediately go
there. But you should go now to the Paöavas and in their palace see Parabrahma Himself
who, having assumed human form, is always pleased with the Paöavas, beyond the reach of
the munis’ hearts and words, and a mine of wonderfully enchanting pastime-sweetnesses.”

110. “Please don’t become an offender by thinking that we are nai߆ika-brahmacårîs, and that
the Pa√∂avas are mere g®hastas busy in managing a kingdom.”

111. “By serving Çrî K®ß√a’s lotus feet, they have become free from all desires for mundane
pleasures, and their lotus feet are worshipped by even the åcåryas of the swan-like devotees.”

112-115. “The eldest Pa√∂ava rules the kingdom solely for the pleasure of Bhagavån.
Although possessing varieties of royal opulence which even the demigods cannot attain,
immense piety from the performance of råjasüya and açvamedha sacrifices, sovereignty over
Viß√uloka, Jambudvîpa, and other worlds, and pure fame which spread throughout the three
worlds, he is free from all faults. Attaining all of this opulence, which even the demigods
pray for, by the mercy of Çrî K®ß√a, he has offered it back to His lotus feet, not having any
affection or attachment for it.”

116. “Because his heart is always burning with the fire of k®ß√a-prema, he doesn’t consider his
opulence to be pleasing, just as a man who is burning with hunger cannot be pleased with
fine garments, fragrant flower garlands, or candana.”

117-118. “Aho! What more can I say? Although he possesses an exalted queen like Çrîmatî
Draupadî, and brothers like Çrî Bhîmasena and Arjuna, they are not dear to him because of
being relatives or as assistants in the quest for the four-fold objects of human pursuit. They
are dear to him solely because they have prema for the lotus feet of Çrî K®ß√a.”

119. “Hey Bhagavån Nårada! Being a mere ordinary monkey, how can I possibly describe
their glories? Besides, you know their greatness better than I.”
 Chapter Five—The Dear Devotees

1. Çrî Parîkßit said: Dancing, and overcome with joy, Nårada flew to Kurudeça and quickly
entered the capital.

2. At that time Dharmaråja Yudhi߆hira was advising his brothers that on the pretext of
either a sacrifice or a calamity taking place, they should call Çrî K®ß√a there so they could
receive His darçana.

3-4. When he heard Nårada arrive at the door, he immediately stood up and along with his
mother, brothers, and wife, quickly went over and offered pra√åma to him. Taking Nårada
inside the palace, he carefully seated him on a beautiful siµhåsana.

5. Hey mother! Çrî Yudhi߆hira collected together many articles to perform püjå of Çrî
Nårada, but instead Nårada took those articles and worshipped your fathers-in-law and their
servants with them.

6. While playing his vî√å, Nårada time and again sang in a sweet melody Hanumån’s descrip-
tion of the great mercy which the Pa√∂avas had received from Çrî K®ß√a.

7. Çrî Nårada said: “In this world you are all extremely fortunate, because the Supreme
Controller of all controllers, Çrî K®ß√a, is your dear worshipable Deity, guru, cousin, brother,
messenger, friend, charioteer, and servant.”

8. “Even Çrî Brahmå, Çrî Çiva and the other great demigods see Him in their meditation only
with immense difficulty. He is the sole objective of the special purport of the words of the
Vedas, and Çrî N®siµha, Çrî Våmana, and Çrî Råmacandra are His plenary portions.”

9. “All the other incarnations are portions of His plenary portions while Brahmå and the
other demigods are His shadow-extensions. Illusory måyå, which creates, maintains, and
destroys the material universes, stands before Him as a maidservant.”

10. “When, inspired by the lament of Mother Earth, Brahmå and the demigods went to the
shore of the ocean of milk, with great determination they offered püjå and prayers to Him
but still did not receive any of His mercy.”

11. “Then, when in meditation Brahmå received His order from within the heart, all the
demigods became joyful.”

12. “In a secluded place, Gargåcårya and other scholars secretly revealed that only Çrî
Nåråya√a Bhagavån and no one else can even partially compare to Him.”

13. “Therefore, in Mathuråpurî He is also known by the names Dîrgha-Viß√u, Mahå-Hari,

Mahå-Viß√u, and Mahå-Nåråya√a.”
Part One, Chapter Five 29

14. “We sages perpetually pray for His mercy through performing spiritual activities such as
observing vows of silence, being peaceful, and practicing bhakti, but you have not merely
pleased Svayam Bhagavån Çrî K®ß√a, you have even brought Him under your control.”

15. “Aho! Listen! Since previous ages it has been His long-standing principle to give libera-
tion only to those who are specially qualified for it.”

16-17. “Therefore, Kålanemi, Hira√yåkßa, Hira√yakaçipu, Råva√a, Kumbhakar√a, and others

who were personally killed by Him were not given liberation, nor were any of them given
uttama-bhakti. Only to the demon Prahlåda in Çrî K®ß√a’s incarnation as N®siµha did He
give bhakti, and even then it was jñåna-miçra-bhakti.”

18-19. “Although Hanumån, Jåmbavåna, Sugrîva, Vibhîßana, Keva†a, Daçaratha, and others
attained pure bhakti during the advent of Çrî Raghunåtha, at that time there was not even
the briefest mention of the topmost pure bhakti.”

20. “Now your maternal cousin K®ß√a has bestowed mukti, bhakti, and the topmost pure
bhakti to many.”

21. “Those demons which K®ß√a personally killed or had killed by Arjuna or others, although
they deserved to descend into hell, became liberated by His glorious mercy.”

22-23. “When Viçvåmitra, Gautama, Vaçi߆ha, and other sages who were engaged in perform-
ing austerities, chanting mantras, and the cultivation of knowledge in a quest for the four
objects of human pursuit went to Kurukßetra and prayed to Çrî K®ß√a for bhakti, by His mercy
they all became steadfast in devotion.”

24. “Even immobile living entities like trees and vines who are in the mode of ignorance by
birth exhibited symptoms of ecstatic love for Çrî K®ß√a and began showering liquified prema-
rasa.”

25. “O cousins of Çrî K®ß√a! How can I possibly describe the unprecedented, extraordinary
appearance of the beauty, loveliness, and sweetness of Çrî K®ß√a’s form?”

26. “Because it is unprecedented, upon seeing it even He Himself becomes wonderstruck. His
pastimes, qualities, prema, glories, and lîlå-sthalîs are also extraordinary.”

27. “I think that if Çrî K®ß√a had not descended to this world, then the highest aspect of His
bhagavattå (nature as the Supreme Personality) would never have been revealed.”

28. “Because the aggregate of His special glories and various wonderful sweetnesses have now
reached their pinnacle, His bhagavattå is being fully displayed.”

29. “For now forget descriptions of His mercy; even His allotment of punishment is praise-
worthy! In this present advent, Kaµsa, Kåliya, and Pütanå bear witness to this, and in His
previous incarnations, Bali and others bear witness to this fact.”
30 Çrî B®had-bhågavatåm®ta

30. Çrî Parîkßit said: Singing in this way, Nårada grasped his tongue, which was greedy to sing
Çrî K®ß√a’s glories, between his teeth and instructed it, “Aho! You are describing His glories
(although you are unqualified to do so)?”

31. “Hey tongue! If you will instead describe the glories of His dear devotees as far as you are
capable, it will be my immense good fortune.”

32. “And O exalted Pa√∂avas! Who could have the audacity to think that their tongue could
possibly describe the special love and mercy Çrî K®ß√a has shown each of you?”

33. “When mother Kuntî heard just a single sentence of Çrî K®ß√a’s affectionate consolation
from the mouth of Akrüra, she became immersed in a current of prema.”

34. “Hearing her lamentations pierces the chests of even the stoutest men. She loved you all
so much because you are very dear to Çrî K®ß√a.”

35. “After having resided in Hastinåpura for a very long time, the very life of the Yadus, Çrî
K®ß√a, was thinking to go to Dvårakå. At that time, Kuntîdevî humbly spoke many prayers
and convinced Him to remain there in her home.”

36. “Çrî K®ß√a bestowed upon Yudhi߆hira the ultimate fame of both the earth planet as well
as heaven, and although K®ß√a was Himself the cause of Jaråsandha’s death, He gave all the
credit to Bhîmasena.”

37. “Arjuna became renowned for his friendship with Bhagavån Çrî K®ß√a. Aho! Even hun-
dreds of Purå√as could not describe his glories.”

38. “Everyone knows that Nakula and Sahadeva love Çrî K®ß√a so much that they recom-
mended that He be worshipped first at the Råjasüya-yajña.”

39. “At the Råjasüya-yajña Çrî K®ß√a Himself sprinkled water on Draupadî’s hair and
addressed her as ‘Priya-sakhî’. By protecting her from the dangers presented by Atri-putra
Durvåså, Du˙çåsana, and others, He eradicated all her grief.”

40. “He accepted His meal in the home of Vidura, He performed Bhîßma’s funeral festival,
and please consider how many times He took your side in disputes.”

41. “Aho! It is greatly astonishing that the prayers saturated with both jñåna and bhakti
which were offered by the ladies of your palace are now sung by the greatest poets (such as
Vyåsa)!”

42. “Although Bhagavån really bestowed mercy only upon Prahlåda and his grandson Bali,
and as Råmacandra upon Hanumån alone, He has bestowed His loving mercy upon you as
well as upon all of your friends and family members.”

43. “In the assembly of the Kauravas, Çrî K®ß√a said before me and others, ‘A friend of the
Paöavas is a friend of mine, but an enemy of theirs is also My enemy because the Paöavas
are My very life.’”
Part One, Chapter Five 31

44. “Aho! It is only due to my insolence that I try to describe your virtues, because only Çrî
K®ß√a Himself is capable of knowing and describing them. I think that He has descended to
this world solely for your sake.”

45. Çrî Parîkßit said: After a moment’s embarrassed silence, Çrî Dharmaråja Yudhi߆hira
sighed, and surrounded by his mother, brothers, and wives, said:

46. “Hey Nårada, crest-jewel of eloquent orators! After deliberating on this for a very long
time, we have concluded that Çrî K®ß√a has not been fully merciful to us.”

47. “Seeing the calamities which have befallen us, materialistic men will lose their proclivity
towards and faith in k®ß√a-bhakti.”

48. “This thought causes us great distress, because K®ß√a is our life and soul; without Him we
are like men without food or fish without water.”

49. “For this reason I prayed to Çrî K®ß√a, ‘Hey Prabhu! Please use this Råjasüya-yajña to
show both the devotees and non-devotees the value of bhakti.’”

50-51. “‘Seeing the wonderful, pure, and extraordinary material and spiritual opulences of
Your devotees, the people of this world will develop faith in bhakti and perform bhajana of
Your lotus feet. Then all of their misery and fear will be eradicated and they will attain eter-
nal happiness.’”

52-53. “Now that He has killed our non-devotee enemies and given us the kingdom, our grief
is greater than before because for the sake of this kingdom, our worshipable gurus like Bhîßma
and Dro√åcårya, our sons headed by Abhimanyu, and numerous other saintly persons have
died.”

54. “I wish for the company of devotees of Viß√u more than I wish to remain alive. Separated
from them I cannot for a moment find even a particle of happiness.”

55. “Now we only enjoy the happiness of seeing Çrî K®ß√a’s lotus face after long intervals
when He has some specific business with us.”

56. “Now He resides in Dvårakå, always giving pleasure to His dear relatives, the fortunate
Yådavas.”

57. “Although you personally saw how He became our charioteer, messenger, and servant, He
did not do these things for our sake. It was only to remove the earth’s burden, destroy sins
and protect religious principles.”

58-59. Çrî Parîkßit said: Then Çrî K®ß√a’s dear friend Bhîma laughed aloud and said, “Hey
Nårada, disciple of Çrî K®ß√a! No one can understand the vast ocean of K®ß√a’s pastimes. He
is the cause of illusory måyå and the guru of all skilful cheaters. When has He not been clever
in His words and deeds? We know all of this well, and therefore do not trust Him.”
32 Çrî B®had-bhågavatåm®ta

60. Çrî Parîkßit said: Hey mother! Then my grandfather Çrîmån Arjuna, who is the dear
friend of Çrî K®ß√a, repeatedly sighed and spoke these grief-stricken words:

61. “Hey Nårada! The mercy which your beloved Çrî K®ß√a bestowed upon us has merely
become the cause of our suffering.”

62-63. “When on the battlefield Bhîßma and other dry jñånîs who were intent on discharging
their religious duties as kßatriyas hurled many powerful weapons meant to pierce both my
armour and my heart, Çrî K®ß√a, who carries the Sudarßana cakra in His hand, saved me by
intercepting them and allowing them to instead fall on His own transcendental body.”

64. “Even now when I think of this, I cannot extract the arrow of grief from my heart.
Therefore, O bråhma√a, how can I possibly be happy?”

65. “That action which brings pain to a dear one is not symptomatic of either love or kind-
ness.”

66. “When I backed away from fighting Bhîßma, Dro√a, and others, Çrî K®ß√a, the greatest
philosopher, taught me something which convinced me to fight.”

67. “Because those instructions are appropriate for them, hearing them gives pleasure to the
dry jñånîs, but for those like me for whom the glories of bhakti are our very lives, those
instructions are painful.”

68. “When I reflect on the meaning of those instructions, I do not become happy; they were
only a trick to cheat me.”

69-70. “My firm faith is always directly in Mahåprabhu Çrî K®ß√a who is boundlessly merciful,
always true to His word, and the best of friends (and not in following var√åçrama and other
similar instructions found in the Bhagavad-gîtå). No one but that Parabrahma, whose human
form is immensely enchanting, is dear to me.”

71-72. Çrî Nakula and Sahadeva said: “Although Çrî K®ß√a gave us the strength to remain
calm amidst numerous calamities, vanquished our enemies, enabled us to perform the
açvamedha-yajña, and increased our fame, kingdom, and piety, which are all unattainable by
others, we do not consider that He was merciful to us.”

73. “However, He delighted us by accepting the offering of first worship at the numerous
Råjasüya-yajñas, and we consider that to have been His mercy upon us.”

74. “Hey bråhma√a Nårada! Now that He has abandoned us, how can we sustain our lives? It
has become exceedingly difficult for us to even receive His darçana!”

75. Çrî Parîkßit said: Hearing all of this, Draupadî became overwhelmed in grief. Struggling to
compose herself, she still continued to cry as she spoke these words in a voice choked with
emotion:
Part One, Chapter Five 33

76-79. “I hope that as my dear friend Çrî K®ß√a many times previously saved me from being
shamed, vanquished my enemies, and was merciful to me, He will continue doing for all
time. Now that my father Drupada, brothers headed by Dh®ß†adhyumna, and sons have fallen
on the battlefield, knowing it all to be the desire of Çrî K®ß√a, I do not lament. My hope is
that to console me over the deaths of my relatives, He will again sit by my side and help me
regain my composure by speaking many eloquent words. On this pretext I will attain my
innermost cherished fruit.”

80. “I pray that He will come to console me with sweet, charming nectarean words while
gently smiling.”

81. “But this hope seems very remote indeed; it is my great misfortune that He doesn’t come
here as He used to. O sage, where is His mercy upon me?”

82. Çrî Parîkßit said: Then grieving Kuntî, for whom Çrî K®ß√a’s darçana is her very life, began
shedding tears as she remembered His mercy and mercilessness, and said:

83-85. “Although I am a widow with sons, Çrî K®ß√a time and again quickly rescued me from
numerous calamities. Therefore, I considered that He was more merciful to me than He was
to His own mother. But now, in both my own home and in the homes of others, when I hear
the wailing of the women whose relatives have been killed, in my heart I feel that in reality
He has given us very little mercy.”

86. “I shall abandon the prosperity of this kingdom which denies me of His darçana and pray
for those calamities which bestow sight of Him to come again.”

87. “Thinking, ‘Because I have given the Pa√∂avas a secure kingdom, they are now happy’
He has abandoned us and now resides permanently in Dvårakå.”

88. “Now I have lost hope that He will ever return here, and if I were to quickly perish, I
would consider it His great mercy.”

89. “The rope of hope, that above all K®ß√a consider us His dear friends, has been severed by
the friction of His intimate relationships with the Yådavas.”

90. “Therefore, go to Dvårakå and take darçana of the Yådavas, who are the foremost devo-
tees and who are always immersed in an ocean of inconceivable divine bliss. Hey Bhagavån
Nårada! You know their incomparable glories well, so what use is there in me describing
them?”

91. Çrî Parîkßit said: Hey mother, wife of the son (Abhimanyu) of Çrî K®ß√a’s sister
(Subhadrå)! Then Devarßi Nårada quickly went to Dvårakå, and after offering da√∂avat-
praÌma, he entered the palace where from a distance he saw the exalted and highly fortu-
nate Yådavas.

92. Adorned with their own bodily beauty and wearing garlands of pårijåta flowers, they were
comfortably seated on their appropriate seats in the Sudharmå assembly house.
34 Çrî B®had-bhågavatåm®ta

93. As a festival of splendid, celestial singing and dancing was taking place there, poets were
offering them wonderful prayers.

94. Joking amongst themselves, they were blissfully celebrating. The charming effulgence of
their forms eclipsed the sun.

95. Wonderfully decorated with varieties of exquisite ornaments, even those who were older
appeared youthful.

96. Their desire to drink the nectar of Çrî K®ß√a’s lotus face never being satiated, they were
surrounding Ugrasena Mahåråja and respectfully awaiting the auspicious arrival of Çrî
K®ß√adeva.

97. Countless millions of them were rapt in hearing and speaking about Çrî K®ß√a with their
greedy hearts and eyes fixed on the pathway leading from His residential quarters.

98. Becoming aware of Nårada’s presence, the Yådavas hastily ran to him and lifting him up,
led him by the hand into the assembly hall.

99. Although they offered Nårada a splendid siµhåsana to sit on, he preferred to sit on the
floor, and seeing this, all the Yådavas also sat surrounding him on the floor.

100. When the Yådavas brought paraphernalia to offer püjå to Devarßi Nårada, he offered
praÌma to that paraphernalia, stood up, and with folded hands humbly said:

101. “Hey Yådavas! Being the recipients of Çrî K®ß√a’s great mercy, you are supernaturally
extraordinary! Please bless me so that I will be able to always wander throughout the uni-
verse singing your glories.”

102. “Aho! The Yadu dynasty is the most glorious! The Yådavas are more glorious than the
residents of Vaikuàha, and by their mercy this earth planet is now even more radiant than
Vaiku√†ha.”

103. “O earth, now all your labour has borne fruit due to the Yadu dynasty taking birth, resid-
ing, and enjoying pastimes on your surface, and because Svayam Bhagavån Çrî K®ß√a also
resides in their homes, enjoying pastimes which He has never performed before.”

104-105. “Hey Yådavas! Through receiving His darçana, conversing with Him, touching
Him, following behind Him, sitting with Him, eating with Him, sleeping with Him, arrang-
ing for Him to marry your own daughters, and sharing many other intimate instances with
Him, you have bound Çrî K®ß√a, who is more dear to you than your own souls, with unbreak-
able bonds of prema. In this way Çrî K®ß√a has eradicated your desires for residence in the
heavenly planets and liberation while increasing your bhakti.”

106. “By enjoying pastimes with you, He has even forgotten residing in Vaiku√†haloka, and
He has bestowed upon you an immense, indescribable happiness which is newer and newer at
every moment.”
Part One, Chapter Five 35

107. “Even while sleeping, sitting, walking, conversing, bathing, eating and performing other
activities, you are so engrossed in k®ß√a-prema that you cannot even remember your family
members.”

108. “Hey Mahåråja Ugrasena! You are the king of kings—who can possibly describe the glo-
ries of your wonderful good fortune?”

109. “Aho! It is very astonishing to see how Svayam Bhagavån Himself becomes subjugated
by the wondrous prema of His devotees!”

110. “Hey Yaduråja! When you are seated on your siµhåsana, Çrî K®ß√a stands before you
like a servant and respectfully says:

111. “‘Hey Deva! Your servant is present before you; please order Me’. For this reason I time
and again offer pra√åma to you and to anyone who is related to you in any way.”

112. Çrî Parîkßit said: Then the Yådavas, who are all followers of Çrî K®ß√a, the worshipable
Deity of the bråhma√as, bowed down before the great sage Nårada, touched his feet, and
said:

113. “Hey Nårada! You are worshipable to even our supremely worshipable Çrî K®ß√a.
Therefore, why do you bow down like a lowly person before us, who ourselves are so lowly?”

114. “O you who are even more expert than B®haspati in speaking eloquently, it is only by
the power of Çrî K®ß√a that what you have just said about us is not untrue.”

115. “By having even the slightest scent of a relationship with Him, what perfection could a
person not attain? He is an ocean of mercy and the best friend of all.”

116. “Mere remembrance of Çrî K®ß√a, who is an ocean of transcendental glories, fulfils all
ambitions. He is the solitary destination for the fallen, bestowing upon them a fruit superior
to the four objects of human pursuit.”

117. “However, amongst us the real object of Çrî K®ß√a’s mercy is Uddhava, who is His minis-
ter, disciple, servant, and dear friend.”

118-119. “Çrî K®ß√a sometimes leaves us and goes somewhere, and even upon His return we
continue to suffer because we never know when or where He will go next. But Uddhava
always remains with Him and serves Him.”

120. “Sometimes Bhagavån even sends Uddhava in His place, such as when He sent him to
free Såmba from the Kauravas.”

121. “Daily Uddhava receives opportunities to eat, play, and sport with Çrî K®ß√a, and he
alone regularly obtains K®ß√a’s mahå-prasåda remnants.”
36 Çrî B®had-bhågavatåm®ta

122. “Sometimes while Uddhava is joyfully massaging His lotus feet, he happily enters into
sleep with the Lord’s feet in his lap.”

123. “Sometimes Uddhava accompanies Bhagavån in His confidential pastimes, and in this
assembly he is the best minister. By giving superb advice and brilliantly speaking comical
words, he gives pleasure to us all. Çrî K®ß√a Himself praises him and he fulfils all our desires.”

124. “Who can describe his immense good fortune? Since childhood he has been immersed
in the rasa of service to Çrî K®ß√a’s lotus feet, and for this reason many ignorant people have
proclaimed him a madman.”

125. “Aho! By perpetually serving Çrî K®ß√a’s lotus feet he has become so wonderfully rasika
and eminent that even in his present body he has abandoned his golden complexion and
adopted a dark complexion similar to that of Çrî K®ß√a Himself.”

126. “He is more handsome and also more dear to K®ß√a than Pradyumna is. Wearing yellow
silk garments, earrings, garlands of forest flowers, and necklaces which have all at one time
been worn by Çrî K®ß√a, he delights us by bewildering us into mistaking him for Çrî Devakî-
nandana Himself, the sight of whom attracts the hearts of His dear devotees.”

127-128. Çrî Parîkßit said: Hey mother! Hearing this description of Çrî Uddhava’s immense
good fortune, Nårada Muni was delighted and he exhibited various symptoms of ecstatic
love. As he rose and began to walk in the direction of Uddhava’s home, Mahåråja Ugrasena
said:

129. “Hey Bhagavån Nårada! We have already told you that Çrî Uddhava, without a specific
order from Çrî K®ß√a, does not leave His company for even one moment.”

130. “Even though I have prayed for it, I cannot always remain in His company; responsibili-
ty for this temporary kingdom robs me of that great attainment.”

131. “Although I am following His order to manage this kingdom and am experiencing some
meagre happiness from doing so, the false prestige which comes with this position cheats
me.”

132. “Uddhava, however, is very happy. Because he possesses the good fortune to always serve
at the Lord’s side, he is never cheated by Çrî K®ß√a.”

133. “Now please go there and make this request to him on my behalf: ‘Today the time for
arrival in the assembly hall has long passed; by bringing your master Çrî K®ß√a here, please
give the royal assembly its Lord.’”
 Chapter Six—The Most Dear Devotees

1. Çrî Parîkßit said: O mother! Upon hearing the glories of Çrî Uddhava, Nårada became
immersed in the rasa of mahå-prema and forgot everything, even playing the vî√å which he
held in his hand.

2-3. Appearing like a man possessed by ghosts, he walked along the magnificent path to Çrî
K®ß√a’s inner residence which, having been to Dvårakå many times previously, he was famil-
iar with.

4. Sometimes he stumbled, sometimes he fell to the ground, sometimes he stood motionless-

ly, sometimes he trembled, sometimes he staggered, sometimes he cried out in a distressed
voice, sometimes he danced, and sometimes he exhibited all the symptoms of ecstatic love
simultaneously.

5. Hey mother! Now please carefully help me to keep my own composure, enabling you to
hear further.

6. On that day, Çrî K®ß√a was despondent for some reason and was therefore still sleeping in
His bedroom.

7-8. At a little distance Çrî Uddhava was seated near the doorway, and Çrî Baladeva, Çrî
Devakî, Çrî Rohi√î, Çrî Rukmi√î, Çrî Satyabhåmå and all the queens, Kaµsa’s inimical moth-
er Padmavatî, and all the maidservants were also there.

9. As they were sitting there quietly, they became struck with wonder upon seeing Nårada’s
unprecedented, uncommon behaviour.

10. After rising and with great difficulty making Nårada regain his composure, they washed
his face, which was drenched with tears of love, and softly and slowly said to him:

11. “Hey bråhma√a! We have never seen you like this before—what is the cause of this con-
dition of yours? Please sit quietly for a moment.”

12. Çrî Parîkßit said: Then Nårada, who was trembling and whose bodily hairs were standing
erect, with great difficulty opened his crying eyes, offered praÌma and said with a faltering
voice:

13. “Please lead me to that captivating receptacle of the supreme good fortune, Çrî Uddhava.
And if you cannot, then simply bring me a particle of his foot-dust which will make my heart
peaceful.”

14. “No devotee of either ancient times or modern times has attained the mercy of Bhagavån
which he has. Therefore, Bhagavån Himself has said, ‘Uddhava is the best of devotees and an
extension of My very self.’”
38 Çrî B®had-bhågavatåm®ta

15. “Aho! Neither His ancient sons such as Brahmåjî, His modern sons such as Pradyumna,
His brothers headed by Baladeva, His intimate friends headed by Çiva, His wives headed by
Lakßmîdevî, or even His own transcendental form are as dear to Him as Uddhava is.”

16. “Bhagavån’s own descriptions of the glories of Uddhava’s immense good fortune are
found throughout the Purå√as.”

17. “And just today the Yådavas sang of the extraordinarily wonderful mercy which Çrî K®ß√a
has shown Uddhava.”

18. “Passing through the gateway of my ears and entering the mandira of my heart, those
words have plundered the wealth of my peaceful composure.”

19. Çrî Parîkßit said: Knowing the intention of Nårada’s heart, in a perplexed state Çrî
Uddhava at once rose and taking Nårada’s feet to his chest, began embracing them.

20-21. At that time remembrance of those devotees who had received the entirety of Çrî
K®ß√a’s mercy arose in his heart, and thinking of their great treasure of k®ß√a-prema, he
became helpless and began weeping. After regaining his composure with great difficulty and
being joyful with transcendental envy, he said to Nårada Muni:

22. “Hey all-knowing one! O best of the truthful! O best of the great munis! Because you are
the original åcårya of the path of bhagavad-bhakti, whatever you speak is certainly true.”

23. “All that you have said and more is true of me; I know this and others also know.”

24. “But when I recently went to Vraja I experienced something which pulverised my pride
in my own good fortune.”

25. “From this experience I came to understand the wonderful sweetnesses of Çrî K®ß√a, His
mercy, His prema, and His beloved devotees.”

26. “Upon receiving the darçana of the Vraja-våsîs I considered myself fortunate and consid-
ering that I had then become the object of His great mercy, I became immersed in the ocean
of divine bliss.”

27. “What I repeatedly sang after going to Vraja, expressing my desire to take birth as a blade
of grass there, is well-known to everyone. O best of sages, humbly bowing down before you
time and again, I implore you to not desire to hear this narration which is saturated with rasa
(first because Rukmi√î, Satyabhåmå, and others are nearby, and secondly because if Çrî
Çyåmasundara Himself hears it, He will become overwhelmed in vraja-bhåva).”

28. Çrî Parîkßit said: Understanding the meaning of Uddhava’s words, Çrî Rohi√î, who stayed
in Gokula for a long time and was dearly loved by the people there, tearfully said:
Part One, Chapter Six 39

29-30. “Hey Uddhava, best of those who are known as hari-dåsa, there is no need to say
more. Please don’t revive the memory of the vraja-våsîs. By forgetting this memory, I have
finally experienced some momentary happiness. Being immensely unfortunate, the vraja-
våsîs don’t possess even a scent of good fortune, and submerged in an ocean of anguish, they
are being burnt by the gruesome sorrow-flames of a submarine-volcano.”

31-32. “When Çrî Vasudeva brought me here from Vraja, Çrî Yaçodå cried so bitterly that it
melted stone and shattered thunderbolts. And who can possibly describe the condition of the
other women there, who were like the living dead?”

33. “When your master Çrî K®ß√a returned from the åçrama of His guru, being a fool I briefly
and sadly narrated the plight of the vraja-våsîs to Him.”

34. “But His heart was not melted even a little (so He did not go there), and knowing you to
be expert in delivering clever messages, He sent you there instead.”

35. “Why then do you say that the vraja-våsîs are the greatest objects of your master’s
mercy?”

36-38. “Please listen to what I saw with my own eyes: Since K®ß√a arrived in Vraja, from the
repeated attacks of demons beginning with Pütanå and ending with Keçî, from Indra, Varu√a,
and other demigods, from serpents and other fearsome creatures, and from the breaking of
the old cart and the arjuna trees, what calamity meant to destroy Vraja did not occur? Still
the vraja-våsîs never minded.”

39. “Being enchanted by Çrî K®ß√a’s sweetnesses, they always wished solely for His welfare
without a thought for their own.”

40. “Due to their natural love, everything they did was exclusively for the pleasure of Çrî
Nanda-nandana.”

41. “Even at that time your master did not do anything for them, so what can I say about
what He does now that all His objectives have been accomplished?”

42. Çrî Parîkßit said: Hearing this, the insolent and senile mother of wicked Kaµsa,
Padmavatî, shaking her head, said:

43. “Alas! From childhood K®ß√a was made to take the cows of those merciless cowherd men
out to graze in a forest of brambles.”

44. “They didn’t even give Him shoes to wear! And when tortured by hunger He ate a little
butter, the cowherd women tied Him up!”

45. “And those cowherd women used to constantly shout accusations at Him, yet knowing it
to be His unhappy fate, He simply tolerated it. So tell me—what more can He possibly do for
them?”
40 Çrî B®had-bhågavatåm®ta

46. Çrî Parîkßit said: But the highly intelligent Rohi√î, who is very grave and very dear to
everyone in Vraja, disregarded her words and continued:

47. “After killing all of the Yådavas’ enemies, Çrî K®ß√a ruled over their capital Mathurå, and
now He happily resides in Dvårakå as the king of kings.”

48. “Because He conquered all the demigods, He has become worshipable to even them, but
it is very regrettable that your master does not even remember the vraja-våsîs.”

49. Çrî Parîkßit said: Unable to tolerate these words, Çrî K®ß√a’s beloved queen Rukmi√î, who
always resides at His chest in the form of a golden line and who is the dear daughter of King
Bhîßmaka, said:

50. “Hey Mother Rohi√î! You don’t understand that His heart is softer than butter. Other-
wise, how could you speak in this way?”

51-52. “Sometimes while He sleeps at night He lovingly calls out in a sweet voice the names
of many cows, sometimes He calls His cowherd friends, and sometimes He pretends to hold
the flute to His mouth as He assumes His enchanting three-fold bending posture. Sometimes
He calls out, ‘Mother, give Me some butter!’ and sometimes He calls out to me, ‘Hey Rådhe!
Hey Lalitå!’ Sometimes He tugs at my garment and says, ‘Hey Candråvalî! Why are you
doing this?’ Sometimes He sheds so many tears of love that it drenches His pillow.”

53. “Sometimes while dreaming He suddenly rises and weeps in anguish. Seeing His distress,
we become plunged into an ocean of immense sorrow.”

54. “Last night He saw something in a dream which has made Him depressed and He merely
cries in anguish. Covering His lotus face with a cloth, He lies motionless as if sleeping and
has not performed any of His daily duties.”

55. Çrî Parîkßit said: Then Çrî Satyabhåmå, surrounded by many other queens, jealously said,
“Hey Rukmi√î! Why do you utter such nonsense, saying that He only becomes like this at
night?”

56. “Even when awake He is dazed and behaves just as He does when sleeping. We are His
wives in name only; in reality even the dåsîs of the vraja-gopîs are more dear to Him than we
are.”

57. Çrî Parîkßit said: Unable to tolerate these words, Rohi√î-nandana Çrî Balaråma, who is
the friend and very life of the residents of Gokula, angrily said:

58. “Girls! Because we are all engaged in conversing about the plight of the vraja-våsîs, My
brother K®ß√a is simply exhibiting His expertise in cheating by pretending to be afflicted.”

59. “In an effort to console them, I went to Vraja and stayed for two months, but by neither
words or actions was I able to pacify them.”
Part One, Chapter Six 41

60. “Seeing that they would not be pacified without K®ß√a Himself coming, I made them var-
ious promises. That appeased them somewhat, and on the pretext of quickly returning with
K®ß√a, with great difficulty I returned here.”

61. “Arriving here I fretfully said to K®ß√a, ‘On any pretext go to Vraja just once and save the
lives of the residents there.’”

62. “His mouth replied, ‘I am going just now’ but the thought of it never reached His heart
because you can understand a person’s heart by their actions.”

63. Çrî Parîkßit said: Hearing this, Bhagavån Çrî K®ß√a suddenly rose from His bed and being
subjugated by the prema of His dear devotees, cried loudly as He went outside.

64. Appearing to be distressed solely for the purpose of showing mercy to others, with tears
streaming from His blossoming lotus eyes He said in a choked voice:

65. “What you have said is true; though struck by a great thunderbolt, My heart of stone does
not shatter.”

66. “I have forgotten their extraordinary love for Me and how they nurtured Me for so long
in my childhood.”

67. “What to speak of being even a little benevolent towards them, being cruel I have
brought immense suffering to their soft hearts.”

68. “Hey brother Uddhava! You know everything and are the most dear to Me. Tell Me at
once—what should I do? Quickly deliver Me from this ocean of anguish.”

69. Çrî Parîkßit said: Then Devakî, who loved her son and was Yaçodå’s dear friend, said,
“K®ß√a! You should give your dear friends in Vraja whatever they desire.”

70-72. Padmavatî, who is Çrî K®ß√a’s elderly maternal grandmother and Ugrasena’s senile
queen, feared that the kingdom may be given to the vraja-våsîs and felt insulted because Çrî
Rohi√î did not listen to her. Therefore, to protect her husband’s kingdom and thinking to
change the mind of K®ß√a, the sole shelter of the Yadu dynasty, and help Him to regain His
composure, she skilfully spoke these joking words:

73-75. “Hey K®ß√a! Why are You feeling such remorse? Please listen to my advice: Çrî
Gargåcårya will calculate every morsel of food You two brothers ate while residing in Nanda’s
house for those eleven years, and then my husband will send twice that amount to Nanda—I
swear it. And according to his discretion, Nanda will decide if he wants to re-imburse You for
looking after his cows during that time.”

76. Çrî Parîkßit said: Simultaneously hearing and not hearing these words and appearing as if
He didn’t understand at all, Bhagavån Çrî K®ß√a sorrowfully said to Uddhava:

77. “O best of scholars, you know all the aspirations of the vraja-våsîs. Tell Me at once what
they wish of Me.”
42 Çrî B®had-bhågavatåm®ta

78. Çrî Parîkßit said: Hearing Çrî Bhagavån’s words, Uddhava became very sad at heart and
after a moment’s silence, sighed and sorrowfully said:

79. “The vraja-våsîs do not desire the opulence of the king of kings, nor do they desire the
celestial possessions of the residents of Svarga or anything of this world. They only want
You.”

80. “Please be merciful and listen carefully to what I am saying, and then You may decide
Yourself what should be done.”

81. “Previously when the vraja-våsîs saw the clothing and ornaments which You sent back
there with Çrî Nandaråya, they were plunged into an ocean of grief and said to one another:

82. “‘Aho! It is calamitous that Çrî K®ß√a thinks we desire these things and that giving them
to us is His mercy!’”

83. “‘Horrible, horrible are our life-airs which have not yet evacuated our throats! And what
more is there? Horrible also is Çrî Nandaråya, who has left Çrî K®ß√a there and brought back
these useless articles!’”

84. “Then Your mother Çrî Yaçodå and all the vraja-våsîs, thinking that You were not ever
returning, became like living corpses and began fasting until death.”

85-86. “And Çrî Nandaråya, considering that he had committed a great offence, became
anguished and could not speak for three days. Then he concluded that the vraja-våsîs were
certainly going to perish, so hundreds of times he repeated your promise that You would be
returning very soon, and utilising all his skill in persuasion, he swayed them by saying:

87. “‘My son K®ß√a has sent these articles as indications of His love for you. He is true to His
word; He will return immediately after completing His duties there.’”

88. “Hearing these words from Çrî Nandaråya, all the simple-hearted vraja-våsîs became
faithful, and after re-appraising Your love, placed all those clothes and ornaments on their
bodies.”

89. “They believed that when You returned there and saw them wearing those clothes and
ornaments, You would realise them to be obedient to You and therefore be even more merci-
ful to them.”

90. “But when You didn’t go there and instead sent me with a message, all the vraja-våsîs
became as if dead.”

91. “Seeing their condition, I promised them that You would certainly return, and with great
difficulty it was as if I brought them back to life.”

92. “To attain You they have abandoned all sensual pleasures, and to know what their condi-
tion is like right now, ask Your elder brother.”
Part One, Chapter Six 43

93-94. Çrî Parîkßit said: Fearing separation from Çrî K®ß√a, the faces of Devakî, Rukmi√î, and
the other queens withered in sorrow, and lowering their heads they began shedding streams
of tears. Seeing their condition, soft-hearted Çrî K®ß√a became overcome with affection for
them and indicated for a leaf to write on, a pen, and a pot of ink.

95-96. “My dearest ones, after completing My remaining duties and comforting My friends
here, I will quickly return.” To strengthen the faith of the vraja-våsîs, He wrote this comfort-
ing letter of love with His own lotus hand.

97. Understanding the intentions in Çrî K®ß√a’s action, Çrî Uddhava, who knows the hearts
of the vraja-våsîs, became grief-stricken and proclaimed:

98. “Hey Prabhu! Understand this to be certain—without the auspicious return of Your lotus
feet, the vraja-våsîs will perish. They do not desire anything but this.”

99. Çrî Parîkßit said: Then, shaking her head and laughing, the senile mother of Kaµsa said,
“O foolish Devakî, now, yes now, I have understood!”

100-101. “Those cunning cowherd men bewitched Uddhava by incessantly feeding him milk,
and now with his help they want to bring your son back to that dangerous, inaccessible forest
of brambles, which is inhabited by wild animals, just to protect their domestic animals!”

102. Çrî Parîkßit said: Unable to tolerate these heinous words, Çrî Rohi√î, the mother of
Balaråma and the dear friend of Yaçodå, became furious and said:

103. “Hey mother of Kaµsa! What is this about K®ß√a being exploited to protect cows? If the
vraja-våsîs do not see Him for even one second, they cannot sustain their lives.”

104. “When sometimes K®ß√a would take shelter behind a tree where the sakhås could not
see Him, they would weep and loudly cry out, ‘Hey Çrî K®ß√a! Hey Çrî K®ß√a! Return here
quickly!’”

105. “When Çrî K®ß√a would take the cows to graze in the forest, in separation from Him the
vraja-våsîs would consider the day to be as long as Brahmå’s night and every moment to be
like a yuga. Time and again they looked at the path by which He would be returning, at the
sun for indications that it was beginning to set, and for signs of dust being raised by the
calves’ hooves. And when the vibration of His flute became audible, they entered a state of
maddened prema.”

106. “In reality, on the pretext of taking the cows out to graze, Çrî K®ß√a regularly went to
those charming forests with His elder brother and the cowherd boys solely for the purpose of
enjoying many pastimes.”

107. “Even now the numerous ponds there which are fragrant with the scent of blue lotuses
and adorned with the humming of intoxicated bumblebees ripple from the stirring of the
aquatic birds.”
44 Çrî B®had-bhågavatåm®ta

108. “From being in contact with Vraja-bhümi the Yamunå is wonderfully radiant, and not
only her, but the many other rivers flowing there which have descended from Vindhyåcala
and other mountains are also magnificently splendid.”

109. “Being enveloped in båluka flowers and soft, fresh grass, both banks of all those rivers
are immensely splendorous. Having abandoned their natural enmity, the birds who reside
there sport blissfully and intimately.”

110. “The shrubs, trees, and vines there, bent over with the weight of exquisite fruits, flow-
ers, and newly blossomed shoots, are splendorous, and the flocks of peacocks and cuckoos
produce a sweet melody. Even Brahmåjî eulogises this Vraja.”

111. “Because in Vraja or at Govardhana there is no danger of the cows being killed or
stolen, there is no need for someone to protect them. In the morning the cows, buffaloes, and
other animals go voluntarily to the forest where they eat grass and drink water to their hearts’
content, and then automatically return to their homes in the evening.”

112. The old hag Padmavatî said: “O garrulous child, if that is so, then why have we heard
that now, for want of protection, all the cows are very nearly dead?”

113-114. Çrî Parîkßit said: Hearing this Çrî Gopåladeva became distraught, and the affliction
in His heart caused His lotus face to wither. Anguished in concern for the cows, He looked
towards the face of Baladeva, from whose eyes tears were flowing and who knew both the
past and present news of Vraja.

115. Understanding His brother’s bhåva and remembering Vraja, Rohi√î-nandana Baladeva
could not maintain His composure, and weeping, clearly said:

116-117. “Hey K®ß√a! What to speak of just the cows? Your beloved deer, birds, the bhå√∂îra,
kadamba, and other trees, vines, kuñjas, and grass have also given up their lives for Your sake.
Even Govardhana Hill has shrunk and the rivers headed by the Yamunå have gone dry.”

118. “Hey brother! Sustained by Your promise and hopeful of someday receiving Your
darçana again, only a few humans remain alive there. You don’t want to hear any more.”

119. “If You are not kind to them now, then Yamaråja will certainly devour them all.”

120. “It is a matter of great sorrow to them that You removed the poison from Kåliya-hrad
(because otherwise they would be able to give up their lives by drinking it). Now please hear
another cause of their grief.”

121. “The Yamunå has very little water remaining and is almost completely dry (so they are
unable to drown themselves in it). Govardhana Hill, which You held with Your lotus hand,
has shrunk (otherwise they would give up their lives by jumping from the top of it).”
Part One, Chapter Six 45

122. “The vraja-våsîs have given up eating and drinking altogether, but because they still
drink the nectar of Your name, their lives do not leave them. Now their only destination is to
be consumed by fire in the great dry forest.”

123. Çrî Parîkßit said: Hearing this, Çrî K®ß√a, who due to having a soft, compassionate nature
cannot tolerate the suffering of others, wrapped His arms around Çrî Balaråma’s neck and bit-
terly wept as if He were the most miserable person, His tears washing away the candana and
other ointments decorating His body.

124. Hey mother! Then at that moment both Çrî K®ß√a and Çrî Balaråma fainted and fell to
the ground. Seeing this unprecedented spectacle of anguished crying, RohiÔ, Uddhava,
Devakî, Rukmi√î, Satyabhåmå and all the other residents of the palace’s inner chambers
became grief-stricken and cried out again and again.

125. Hearing this unprecedented sound of anguished crying emanating from the inner cham-
bers, Çrî Vasudeva, Çrî Ugrasena, and all the Yådavas quickly ran there crying out in distress.
Seeing the condition of Çrî K®ß√a and Çrî Balaråma, they became devastated and cried very
loudly, and when Çrî Gargåcårya, the bråhma√as, and all the residents of the city came, they
also cried in the same way.
 Chapter Seven—The Ultimate Devotees

1. Çrî Parîkßit said: Hey mother! At once the vibration of the distraught weeping of Çrî K®ß√a
and His associates pervaded the entire universe, giving birth to numerous dreadful calamities.

2. Knowing that no one besides Çrî K®ß√a could restore peace to the universe, four-headed
Brahmå came there accompanied by his associates, all the demigods, and the personified
Vedas and Purå√as.

3-4. Brahmå saw that his father and guru, Mahå-Nåråya√a Çrî K®ß√a, tormented by love for
His dearest devotees, had fallen into an unprecedented condition. He could understand that
the Lord was now anxious to manifest the hidden glories of the sweetness of His devotees’
prema for Him. Astonished, Brahmå could not keep his composure and momentarily cried
out.

5. After carefully composing himself, he began thinking of a way to bring his master back to a
peaceful condition. After some time a plan arose within his heart.

6. Then, after loudly calling Garu∂a, who was standing near Çrî Bhagavån weeping, to come
to him, Brahmå carefully said to him:

7-8. “Nearby, situated between Mount Raivata and the ocean, Viçvakarmå constructed a Çrî
V®ndåvana which is adorned with mürtis of Çrî Nandaråya, Çrî Yaçodå, other cowherd peo-
ple, and many cows. It is so splendorous it seems that it is directly the Çrî V®ndåvana which
is situated within Mathurå-ma√∂ala.”

9. “While Çrî K®ß√a and His elder brother are in this condition, very carefully and slowly take
Them there. Please take Rohi√î there also, but no one else.”

10. Çrî Parîkßit said: After Brahmå had helped him to regain his composure with great diffi-
culty, Çrî Garu∂a very gently and skilfully placed Them both on his back.

11. Brahmåjî helped the Yådavas and all the other residents of Dvårakå to regain their com-
posure and sent them back to their own places. As Garu∂a was carrying K®ß√a and Balaråma
along, Balaråma regained consciousness somewhat.

12. Arriving there, where it seemed that the gopas and gopîs were directly present, Garu∂a
gently placed Çrî K®ß√a on a bed.

13-14. Unable to leave K®ß√a while He was in that unconscious state, Uddhava, Padmavatî,
Devakî, who loved her son dearly, and queens headed by Rukmi√î and Satyabhåmå also went
there, but at the request of Brahmå they stood at a distance and watched from a hidden posi-
tion.

15. Considering himself an offender (due to having caused Çrî K®ß√a to faint), Çrî Nårada,
along with the Yådavas and the demigods, did not go there.
Part One, Chapter Seven 47

16. Instead, attired like a yogî, Nårada remained hidden in the sky from where he could wit-
ness the sweetness of Bhagavån’s lîlå.

17. Çrî Garu∂a also remained hidden in the sky, providing shade for his master with his
wings.

18. Then Çrî Baladeva, the crest-jewel of the clever, fully regained consciousness and within
a moment understood Brahmåjî’s intention.

19-20. He quickly wiped Çrî K®ß√a’s, as well as His own, lotus face, gently placed a flute in
His brother’s belt, a horn-bugle and a stick in His lotus hands, a garland composed of kadam-
ba flowers around His neck, a crown adorned with a peacock feather on His head, and ear-
rings composed of fresh guñjå flowers in His ears.

21. Having attired Çrî K®ß√a in His forest dress with these objects fashioned by Viçvakarmå,
Balaråma forcibly lifted Çrî K®ß√a up from bed and loudly said:

22. “Hey K®ß√a! Hey Brother! Get up, get up! Wake up and see! It is late! The cows are
already entering the forest!”

23. “Your friends headed by Çrîdåmå are waiting for You, and overcome with affection for
You, Your parents cannot even speak (to awaken You)!”

24. “And seeing Your lotus face, the gopîs are whispering in each others’ ears (about how You
are not awakening due to having spent the entire night with them) and are definitely crack-
ing jokes at Your expense.”

25. Çrî Parîkßit said: Lovingly calling Çrî K®ß√a in this way, Balaråma forcibly lifted Him up
and shook Him.

26. Upon Baladeva’s immense effort to awaken Him, after some time Çrî K®ß√a finally
regained consciousness. Struck with wonder and saying “Excellent! Excellent!” He quickly
stood up.

27. Fully opening His lotus eyes, He smiled as He repeatedly gazed in all directions, and see-
ing the mürti of Nanda before Him, He became shy and offered pra√åma.

28. Seeing to one side the mürti of Çrî Yaçodå, who out of affection was gazing intently at His
lotus face, Çrî K®ß√a laughed and gleefully said:

29. “Hey Mother! This morning I have seen many peculiar dreams which all seemed so real!”

30. “I went to Mathurå and killed Kaµsa, and by conquering Jaråsandha and other kings I
gave happiness to the demigods.”

31. “I had a great city named Dvårakå constructed on the shore of the ocean, and I cannot
quickly describe to you all the rest.”
48 Çrî B®had-bhågavatåm®ta

32. “Due to the obstacle of these long, enchanting dreams which seemed like ages, I was not
able to rise at the customary time.”

33. “Hey Brother! If You will not consider it to be a lie, when We go to the forest I will tell
You in detail about these highly astonishing dreams which I have seen.”

34. Çrî Parîkßit said: After speaking thus, Çrî K®ß√a respectfully offered pra√åma to His moth-
er. Then the intelligent RohiÔ, knowing His desire to take a lunch to the forest, said:

35. “O child, because You are her only son, today Your mother is worried because You slept
for so long. What is the need of speaking any more to her?”

36. “The cows and Your sakhås have already gone far ahead and You should quickly follow
them. I will prepare Your lunch and have it sent to the forest.”

37-38. Çrî Parîkßit said: Hearing these words from the affectionate Rohi√î, Çrî K®ß√a offered
praÌma to her and laughing, like a thief carefully snatched the fresh butter which was
placed in His mother’s hand. Then He called Çrî Balaråma, and because His brother had
already gone ahead with the cows, out of love for Him Çrî K®ß√a did not eat the butter at that
time.

39. Then with polite words He requested both His mothers to arrange for His midday meal.
After going further ahead, He spoke some joking words to the gopîs.

40. After stopping the cows with a vibration from His flute, He smiled as He came to Çrîmatî
Rådhikå, who was standing with Her friends, and spoke these joking words:

41. “O queen of My life, having now met Your exclusive devotee in this secluded place, why
do You not speak? Are You feeling jealous today?”

42. “Yes, now I understand. Knowing everything, You have ascertained what I saw in my
dream this morning.”

43. “You must know how I left You, went to another place, and married many princesses, but
please listen to the reason for it: they were extremely anxious to be married, and if I had not
fulfilled their desires, they would all have certainly perished. I also begot many children and
grand-children.”

44. “What has happened, happened; now I must quickly proceed to the forest. O giver of sat-
isfaction, tonight I will make You blissful.”

45. Çrî Parîkßit said: Saying this Çrî K®ß√a threw flowers on that mürti of Çrîmatî Rådhikå
and, after looking in all directions, kissed and embraced Her. Then He proceeded until He
joined the cows and gopas.

46. When Çrî Devakî saw Çrî K®ß√a going along playing the flute and dressed in His wonder-
ful, remarkably enchanting forest attire, none of which she had ever seen before, although
she was elderly, out of love milk began to flow from her breasts.
Part One, Chapter Seven 49

47. And seeing Him like this for the first time, the queens headed by Rukmi√î and Jåmbavatî
became bewildered by mahå-prema, fainted, and fell to the ground.

48-49. Overcome with amorous desire, with open arms old Padmavatî and Satyabhåmå tried
repeatedly to run to K®ß√a to kiss and embrace Him, but the highly intelligent Çrî Kålindî,
who had seen K®ß√a attired like this before, kept her composure with great difficulty and,
along with Çrî Uddhava, forcibly pulled them both back.

50. As He continued along herding the cows, Çrî K®ß√a saw the ocean, and mistaking it for
the Yamunå, He began calling His friends to come and enjoy blissful sports in the water.

51. “O sakhås! Where have you all gone? Hey Çrîdåmå! Hey Subala! Hey Arjuna! Quickly
and gleefully run here!”

52. “After making the cows drink the sweet, pure, and cool water of the Yamunå, we will
enjoy water-sports!”

53. Saying this, Çrî K®ß√a herded the cows along until they reached the shore of the ocean,
which was resounding with crashing waves.

54. Glancing in all directions, He saw His own great city of Dvårakå situated on the shore of
the ocean, and struck with wonder said, “What is this? Where am I? Who am I?”

55. In great astonishment He prattled and gazed at the ocean and the city again and again.
Then Çrî Baladeva said to Him:

56. “Hey Vaiku√†heçvara! My Lord! Please understand who You are—beseeched by the
demigods You have descended to remove the earth’s burden.”

57. “Therefore, please annihilate the demons, protect the saintly persons, and perform the
sacrifice of Your cousin, Dharmaråja Yudhi߆hira.”

58. “You made Yudhi߆hira the emperor and by Your great prowess You frighten the demons
headed by Anuçålva.”

59. “Now please take the Yådavas there and kill they who solely out of enmity for You tor-
ment Your dear devotees headed by Yudhi߆hira.”

60. Çrî Parîkßit said: Hearing these words of Çrî Baladeva which were meant to help Him
regain His composure and bring Him to a different rasa (that of heroicism), Çrî K®ß√a’s mood
changed.

61. Becoming angry, He said, “Hey Brother! Who is this sordid younger brother of Çålva?
Alone I will go there now and kill Him!”

62. “I swear to You that what I have said will come to pass.” Due to having become aware of
this topic, He abandoned His previous state of being spellbound in separation and regained
His composure.
50 Çrî B®had-bhågavatåm®ta

63. Again He looked around in all directions, and then realised that He was the master of
Dvårakå and the king of the Yådavas.

64. The thought “Was I not sleeping in the palace?” came to His memory, and then He saw
the flute in His hand and also His brother’s forest attire.

65. Next, remembering how He left the palace and how He was taking cows out to graze, He
became simultaneously wonderstruck and doubtful, and began laughing.

66. Then Çrî Balaråma, knowing Çrî K®ß√a’s heart, smiled and told Him how and why
Brahmåjî had arranged everything.

67. Looking at His brother’s face, Çrî K®ß√a became embarrassed and smiled. Then Çrî
Balaråma cleansed the dust from K®ß√a’s limbs and had Him bathe in the ocean.

68. Then the knower of Çrî Bhagavån’s bhåva, Çrî Garu∂a, came there. Çrî K®ß√a climbed
upon him and, unseen by anyone, returned to His own palace.

69. Afterwards the all-knowing Çrî Uddhava brought Çrî Devakî, Rukmi√î, and the other
queens back to consciousness and led them to Çrî Bhagavån in the inner chamber of the
palace.

70. Devakî greeted her son with words of blessing and then, aware of the time, quickly went
to prepare His meal.

71. Çrî Rukmi√î and the other queens were all present there hiding behind pillars, but
Satyabhåmå was not there and noticing this, Çrî K®ß√a asked Uddhava about her.

72-73. Çrî Hari-dåsa (Uddhava) said: “Hey Prabhu! When You were present at the Çrî
V®ndåvana which was constructed near Mount Raivata, Your bhåva was such that the igno-
rant could not understand it. As she stood with Your queens and witnessed this bhåva from a
distance, the senile and wicked Padmavatî said:

74-75. “‘O impious Devakî! O unfortunate Rukmi√î! O lowly Satyabhåmå! O worthless

queens headed by Jåmbavatî! Seeing this you must surely now renounce your pride and per-
form severe austerities to become maidservants of the cowherd girls!’”

76. “Hearing these vile words, the intelligent Devakî, who carried in her womb You who are
the foundation of all the worlds, said:

77-78. “‘O half-witted Padmavatî, what is so astonishing about this? In our previous lives
Vasudeva and myself performed austerities to attain Çrî Bhagavån as our son, and as a result
He who is the master of those who bestow benedictions has now become our son. But Çrî
Nandaråya and Yaçodå prayed to Brahmå for k®ß√a-bhakti.’”

79. “‘By the power of the boon which they received from Brahmå, who is the best of devo-
tees, they and their associates attained a glory even greater than ours.’”
Part One, Chapter Seven 51

80. “‘They both lovingly nurtured Çrî K®ß√a in various ways. Therefore, it is perfectly proper
that Çrî K®ß√a has this type of bhåva towards them, and that bhåva is also dear to me.’”

81. “Then Çrî Rukmi√î joyfully spoke, and upon hearing her words, the prema of all the
devotees increased.”

82. “‘The gopîs, who abandoned their husbands and children and who are indifferent to the
pleasures of this world or the next, being afflicted with prema, served Çrî K®ß√a in the råsa-
lîlå in an indescribable, confidential way.’”

83. “‘By their immense prema, the gopîs have attained Çrî K®ß√a in a bhåva which is not
attainable by us even if we executed the topmost sådhanas.’”

84. “‘The gopîs’ prema for Çrî K®ß√a is superior to ours, because although we are fortunate
enough to have become His wives, while engaged in performing activities related to our
dharma, karma, children, grandchildren, and homes, we serve Him with awareness of His
majesty, whereas the gopîs serve Him solely with pure bhåva. Therefore, we should not be
envious of them; on the contrary we should praise that bhåva which brings Him under the
control of His dear devotees and thereby further magnifies His great glories.’”

85. “All the other queens approved of these words, but the daughter of Satråjita, Çrî
Satyabhåmå, could not tolerate them and fled to the chamber of jealous love.”

86. Çrî Parîkßit said: Then Çrî K®ß√a, the Lord of the gopîs’ lives, became angry and ordered,
“Bring that foolish princess here at once!”

87. Through her jealous devotional service, Satyabhåmå, the best of intelligent girls, was
solely trying to please her master Çrî K®ß√a, but because He is exclusively rasika for the prema
of the gopîs, He was not at all pleased.

88. When Satyabhåmå heard His order from the maidservants, she got up, cleansed her body,
and quickly went there.

89. Embarrassed and frightened, she hid behind a pillar, and when Çrî K®ß√a saw her, He
angrily and loudly said:

90-91. “O narrow-minded daughter of Satråjita! Just as you became jealous many times
before, such as when Rukmi√î received a pårijåta flower, you are now jealous upon seeing the
pinnacle of prema which the vraja-våsîs possess for Me. O insignificant girl, do you not know
that whatever I do is in accordance with the wishes of the vraja-våsîs?”

92. “I swear that if the vraja-våsîs thought it good for Me to leave all of you and go there, I
would do it at this very moment.”

93. “What Brahmå said as he offered prayers is not false; I am incapable of repaying My debt
to them, and am therefore a great debtor.”
52 Çrî B®had-bhågavatåm®ta

94. “If out of love for them I were to go and reside there, I do not see that it would be for
their welfare.”

95. “Upon seeing Me their intense love for Me would overflow and in great distress they
would become spellbound. What to speak of forgetting their bodies and bodily relations, they
would even forget their very selves!”

96. “Their suffering would not be mitigated. Upon seeing Me, even whatever activities I
could perform for their happiness would merely double their agony because they would then
be anguished in fear of being separated from Me again.”

97. “Not seeing Me now, sometimes, being afflicted by a blazing fire of separation, they
become like corpses and sometimes, becoming maddened, they experience various sweet bhå-
vas.”

98. “Sometimes, upon seeing the dense darkness, which is the same colour as Me, they mis-
take it for Me and begin kissing and embracing it. To whom can I describe all of this (because
you are not even qualified to hear it!)?”

99. “Understanding that My being there and not being there are the same, I do not go there.
Now listen to the reason why I married you and the other princesses.”

100. “O proud and jealous girl, when separated from the vraja-gopîs I began residing in
Mathurå, I had no desire whatsoever to marry.”

101-102. “But when from the hand of a bråhma√a I received a pathetic letter from Rukmi√î
saying that if I did not accept her she would give up her life, I pulverised the pride of those
wicked kings by snatching her as they looked on and then accepted her hand in marriage.”

103. “When, from seeing her, intense remembrance of the vraja-gopîs comes to Me, I become
anguished.”

104-105. “Hey Satyabhåmå! I thought that by marrying all of you, who are similar in number
and qualities to the sixteen-thousand one-hundred gopîs who worshipped the goddess
Kåtyåyanî to attain Me, My heart would be somewhat pacified.”

106. “But know for certain that My great happiness and My glory have not accompanied Me
here. Abandoning Me, they both have remained in Vraja which factually is the only quali-
fied place for them.”

107. “In Vraja, I was so immersed in an ocean of bliss by enjoying supremely wonderful pas-
times with the charming people there that I had no awareness of when it was night and when
the day was dawning.”

108. “While happily playing in My childhood I killed many demons, subdued the Kåliya ser-
pent and banished him from Vraja, and held Govardhana Hill in My left hand.”
Part One, Chapter Seven 53

109. “There I was so immersed in that ocean of bliss that I considered speaking with or even
looking at Brahmå and the demigods who were offering me prayers and obeisances to be
painful. What more can I say, while there I even forgot My mission on behalf of the
demigods.”

110. “What to speak of only the vraja-våsîs, at that time with My handsome form, attire,
unprecedented nectarean flute-melodies, and the sweetness of My prema, I enchanted the
entire universe.”

111-112. “The result was that Brahmå, Mahådeva, Indra, the Siddhas, Candra and all the
demigods who travel in airplanes, the cows, bulls, calves, deer, trees, birds, vines, grass, rivers,
clouds, all moving and stationary living entities, and the conscious and unconscious became
immersed in flowing streams of prema and exhibited symptoms of ecstacy, abandoning their
own natures and adopting just the opposite natures.”

113. “To ascertain if what I am saying is true or untrue, ask Kålindî because she personally
witnessed the blissful pastimes I enjoyed with the vraja-våsîs.”

114. “Here, even with playful, joking pastimes I cannot inspire that bhåva within My rela-
tives the Yådavas.”

115. “Because here it is very difficult to break the pride of jealous girls like you, out of shame
I have put aside My dear flute.”

116. “Håya! It is very regrettable that not only are the blissful pastimes which I enjoyed there
not possible here, I also cannot even describe them here!”

117. “There is one Çrî Çukadeva who is as dear to Me as the vraja-våsîs are. His heart fully
saturated with mahå-prema, he will narrate those pastimes which I performed in Vraja to his
equally qualified disciple Çrî Parîkßit, whom I protected in the womb.”

118. Çrî Parîkßit said: Fearing that by continuing to glorify the immense good fortune of
Vraja in this way, Çrî K®ß√a would again become overwhelmed in bhåva as before, the best of
ministers, Çrî Uddhava, inspired the queens to come closer by giving a hand signal.

119. Then Çrî Rukmi√î and the other queens as well as Satyabhåmå quickly went to Him,
grasped His lotus feet, and by offering Him sincere prayers while shedding tears, they gradual-
ly pacified their husband.

120-121. Next Çrî Uddhava brought in Devakî and Rohi√î with Çrî K®ß√a’s meal, and after
also bringing in Çrî Balaråma, who was freshly bathed, he informed Çrî K®ß√a that Nårada
was standing at the door.

122. Çrî Nanda-nandana, being the antaryåmî within everyone’s heart, smiled and said,
“Why has he stopped there today? Why doesn’t he come near as before?”
54 Çrî B®had-bhågavatåm®ta

123. Çrî Uddhava smiled and replied, “Hey Prabhu! Due to fear and shame he does not
come.” Then Çrî K®ß√a, the worshipable Deity of the bråhma√as, personally led Nårada
inside and said to him:

124. “My dear friend Nårada, topmost of rasika devotees! O you who are forever engaged in
inspiring love for Me within others, you have done Me a great favour.”

125-126. “Although before I was anguished because My heart was burning in the blazing for-
est fire of separation from My most beloved devotees, that pain of separation is even more
glorious than the happiness of meeting with them. Because it immerses one in an indescrib-
able and enchanting ocean of prema, only the rasika devotees can understand it.”

127. “When the anguish of separation ends, one feels an immense happiness similar to that
when they are directly meeting their beloved. Perpetually realising their desired object with-
in the heart, they experience complete satisfaction.”

128. “Therefore, one will actually desire this bhåva, and if somehow this bhåva is lost, one
will become deeply upset. Because separation brings deep remembrance of one’s beloved, it is
considered to be auspicious.”

129. “Remembrance of the beloved of one’s life is like the bestowal of life itself, and forget-
ting them is worse than death.”

130. “Although one can never forget the beloved of his life, still special remembrance of his
beloved brings a joy equal to that of the bestowal of life itself.”

131. “Today you have done Me a great favour. I am very pleased with you, so please choose
your most cherished benediction from Me.”

132. Çrî Parîkßit said: Calling out “Jaya! Jaya!” Nårada Muni began performing kîrtana on his
vî√å of the names related to the Vraja pastimes of Çrî K®ß√a, the giver of boons.

133-134. Hey mother! Having wandered all the way from Daçåçvamedha Ghå†a in Prayåga to
Çrî Dvårakåpurî, and having spoken to numerous devotees from the first bråhma√a up to the
residents of Dvårakå, Çrî Nårada, knowing them all to be the recipients of Çrî K®ß√a’s com-
plete mercy but desiring to hear it directly from His lotus mouth, blissfully requested from the
supremely munificent Lord this enchanting benediction:

135. “Hey Çrî K®ß√acandra! May I never become satiated with your mercy, bhakti, prema,
and the bliss of performing Your bhajana.”

136. Çrî Bhagavån said: “Hey Nårada, crown-jewel of the skilful! What kind of benediction is
that? My mercy, bhakti, and prema are already like that by nature.”

137-138. “O sage, having wandered from Prayåga-tîrtha to here, you have seen and heard
from many of My devotees, all of whom are liberated and the objects of My mercy to varying
degrees.”
Part One, Chapter Seven 55

139. “Still none of them are ever satiated, so therefore take another cherished benediction
from Me.”

140. Çrî Parîkßit said: Then Çrî Nårada began blissfully dancing and, as if begging alms,
requested two exalted benedictions from He who is the crown-jewel of the munificent.

141. “O You who after giving Himself away in charity still thinks that He has not given
enough! Now all my endeavours have become successful because I have come to know who is
the best object of Your mercy.”

142. “Hey king of the munificent! There is something which I have desired for so long, and I
will consider attaining it Your ultimate mercy.”

143. “O swan who resides on the lake of the vraja-våsîs’ prema! First I request that, being
intoxicated by drinking the sweeter than sweet nectar of the names related to Your beauty
and pastimes which have arisen from the ocean of Gokula, I may perpetually wander
throughout the universe delighting everyone. “

144. “(My second request is that) May those who even once faithfully narrate or hear Your
vraja-lîlå or touch the places where You have performed those pastimes attain prema-bhakti
for Your lotus feet, which are tinted with the ku∫kuma from the gopîs’ breasts.”

145. Çrî Parîkßit said: Then Çrî Gopînåtha very respectfully raised His lotus hand and blissful-
ly said, “So be it.”

146. Hearing this, Nårada Muni became immersed in a great ocean of supreme bliss, and by
singing and dancing in various ways, delighted Çrî K®ß√a.

147. Then, as Devakî and Rohi√î looked on, Nårada accompanied Çrî K®ß√a and Balaråma in
enjoying delicious foodstuffs and drinks which were served by RukmiÔ.

148. Çrî Uddhava was reminding the Lord of something, Satyabhåmå was fanning Him, and
the other queens pleased Him with services which were appropriate for that specific time.

149. After they rinsed their mouths, Çrî K®ß√a worshipped Nårada Muni by anointing him
with candana and decorating him with a fragrant garland and numerous ornaments.

150. Saying, “I should proceed to Prayåga to gratify the sages there who are eagerly awaiting
me” Çrî Nårada took K®ß√a’s permission to go.

151. Then bhakti-rasika Nårada, who in his travels personally experienced the glories of
bhakti, blissfully playing his vî√å and singing, went to Prayåga.

152. Hearing about the glories of bhakti from Nårada’s mouth, the munis there, who were
expert in extracting the essence, completely renounced their own non-devotional sådhanas.

153. In accordance with Nårada’s instructions, with supreme humility they began worship-
ping the lotus feet of Çrî Madanagopåla.
56 Çrî B®had-bhågavatåm®ta

154-155. Hey Mother! With prema-bhakti, singing of nåma-sa∫kîrtana, and desiring the
dåsya-bhåva of the gopîs, like him you also please worship that gopa-kiçora Çrî K®ß√a, who in
the nectar-ocean of the råsa-lîlå is surrounded by gopîs who are fully enchanted in prema for
Him.

156. As a fly is incapable of holding Mount Sumeru in its mouth, similarly I am incapable of
describing even one of the gopîs’ glories.

157. Aho! Eternally immersed in rasa, my guru (Çukadeva Gosvåmî) always sings the names
of Çrî K®ß√a and His beloved queens headed by Rukmi√î.

158. But fearful of being scorched by the intense heat of the blazing fire of their paramount
prema, he is unable to utter the names of the vraja-gopîs headed by Çrîmatî Rådhikå. If he
were to touch even a spark of that fire by uttering their names, special remembrance of them
would arise within him and he would immediately become distraught and unsteady.

159. Hey mother! By lovingly taking shelter of Çrî Gopînåtha and the gopîs in accordance
with what I have spoken here, by their mercy you also will be able to know something of
their glories.

160. Whoever faithfully relates or hears this great narrative, wherein the objects of Çrî
K®ß√a’s mercy have been assessed, will soon attain k®ß√a-prema.
 Part Two

The Glory of Çrî Goloka-dhåma

 Chapter One—Renunciation

nama˙ çrî k®ß√åya bhagavate våsudevåya

1. Çrî Janamejaya said: Yes, overcome with k®ß√a-prema, my father collected the deep and
rare essence of all the scriptures and taught it to his mother, Çrî Uttarå.

2. But hey best of the munis! Having drunk that nectar which is like the essence of the
Bhågavatam ocean and which is scented with the fragrance of the lotus flower of your mouth,
I am still not satisfied.

3. O wise one! Please be merciful and relate more of the nectarean conversation between
mother and son, who both relished the nectar of Çrî K®ß√a’s lotus feet, or any other essential
conversation which is saturated with rasa.

4. Çrî Jaimini said: Hey Råjan! By their own power no one can know this subject matter nor
can anyone describe it, and even those who have personal experience of brahma and who are
all-knowing cannot know it.

5. By the mercy of that ocean of çrî-k®ß√a-bhakti-rasa, Çukadeva Gosvåmî, I sat near Çrî
Parîkßit and Uttarå and directly heard their conversation.

6. O greatly fortunate Janamejaya! The Vedas order that a guru should reveal deep subject
matters to a qualified disciple. Therefore, I will speak the glories of Çrî Goloka-dhåma, so
please listen carefully.

7. When your grandmother Çrî Uttarå heard that narration which is verified as the best by
those who are the full recipients of Çrî K®ß√a’s mercy, she became exceedingly blissful.

8-9. Then she began to think that there must be a place superior to even Vaikuàha, where
the gopîs enjoy the supreme fruit of their bhakti to the lotus feet of Çrî Gopînåtha. But by her
own intelligence she was unable to come to a conclusion, so she asked Çrî Parîkßit:

10. Çrî Uttarå said: G®hastas who practice pious activities desiring to enjoy the fruits of their
work attain the three worlds of Bhü˙, Bhuva˙, and Sva˙, and brahmacårîs, vånaprasthas,
and sannyåsîs attain the four higher worlds of Maha˙, Jana˙, Tapa˙, and Satya.

11. According to the fruit of their respective dharma, after enjoying there for some time they
again return to take birth on this earth planet. Some of those who have attained Maharloka
and other higher planets become liberated with Çrî Brahmå.

12. Some yogîs enjoy on Arcira and other planets and gradually become liberated, whereas
the ascetics who possess transcendental knowledge attain liberation at once.

13. After enjoying according to their wishes, Bhagavån’s devotees who desire to enjoy the
fruits of their labour eventually become purified and attain eternal residence in His dhåma.
Part Two, Chapter One 59

14. But Bhagavån’s devotees who are devoid of material desires at once attain Vaiku√†ha,
which is saccidånanda and very rarely attained by even the liberated souls.

15. There they experience in many ways the happiness of directly serving the lotus feet of
Çrî K®ß√a and, cursing impersonal liberation, they frolic with Him.

16. Some of them are jñåna-miçra devotees, others are çuddha-bhaktas, others are prema-
bhaktas, others are supreme prema-bhaktas, and others are premåtura-bhaktas who are com-
pletely lost in loving devotion.

17. Due to this gradation of loving sentiments, the fruit they receive is not the same, but still,
in Vaikuàha no kind of gradation is visible.

18. Even sårüpya-mukti, såmîpya-mukti, and the other muktis appear to be equal. Therefore,
we have never heard of a higher and more desirable place than Vaikuàha.

19-20. In different sections of Vaikuàha, according to their respective sentiments, the devo-
tees worship their favourite Lord and experience the zenith of the happiness of their particu-
lar rasa. But my question is which world do the devotees of Råsa-bihårî Çrî K®ß√a attain eter-
nal residence in and what is their condition there?

21-22. My heart cannot be satisfied if those devotees who, being indifferent to any other såd-
hana and sådhya, desire only Rådhå-dåsya, and who perpetually sing Her nåma-sa∫kîrtana
and who are immersed in prema for Her, attain merely the same Vaikuàha as so many other
devotees do. This is a matter of great sorrow! And I cannot tolerate that this is the final des-
tination for exalted devotees like Çrî Nandaråya and Çrî Yaçodå.

23. Millions of varieties of the most sublime glories consummate in them, in the same way as
rivers ultimately reach the ocean.

24. There must certainly be a suitable place for them which is superior to Vaikuàha. If there
is such a place, then please describe it and deliver me from this doubt.

25. Çrî Jaimini said: Being delighted with this beautiful question from his mother, Çrî Parîkßit
offered praÌma to her, and shedding tears and with the hairs of his body standing erect in
ecstasy, began to reply.

26. Çrî Parîkßit said: Hey mother! Çrî K®ß√a rescued you from death, and you cannot tolerate
separation from Him. Only you are capable of asking such a question which has never been
asked by anyone before.

27. Çrî K®ß√a gave me an exalted birth in your womb as the grandson of Arjuna, who was the
husband of Subhadrå and your dear friend.

28. Holding the club and cakra in His lotus hands, Çrî K®ß√a protected us both from the
brahmåstra while I was in your womb. By appearing before me in that human-like form,
which is visible only to the topmost devotees, He inspired me to continue searching for Him
through the course of my life.
60 Çrî B®had-bhågavatåm®ta

29. He bestowed upon me the best of virtues, and He made me the successor to great souls
like Ikßvåku. By making me punish Kali, He spread my fame through the entire world. After
giving me the great wealth of a king, on the pretext of a bråhma√a’s curse He made me
renounce that wealth.

30. It was Çrî K®ß√a who in the form of a disciple of that Çamîka bråhma√a told me of that
dear curse by which I was saved from the dark well of household life and given the intelli-
gence to sit at the banks of the Ga∫gå for such an extended period of time.

31. At that assembly of exalted sages, in the form of Çukadeva Gosvåmî He instructed me on
the real tattva by which my fear was eradicated and I was overjoyed. Now that same Çrî
K®ß√a gives me the company of His dear devotees and makes me drink the nectar of their
narrations.

32. Having received His causeless mercy, I offer pra√åma to Çrî K®ß√a, and in accordance
with the curse of that bråhma√a, which I have fully accepted, my final day has now come.
Respecting his words, with a steady mind I will give the answer to your question, an answer
which is the essence of all the Vaiß√ava scriptures.

33-34. Although I could satisfy you by answering your question with the words of the çruti,
sm®ti, and scriptures, instead, by the mercy of my guru, Çrî Çukadeva, I will first relate a his-
torical narration which will destroy all of your doubts. Then afterwards I will speak those
essential verses of the scriptures.

35-38. In ancient times there was a poor bråhma√a who resided at Prågjyotißapura in Åssåm.
He had no knowledge of the meaning of the scriptures, but merely desiring material wealth,
he would faithfully offer püjå to Kåmåkhya-devî every day. Being pleased with his püjå, in a
dream the goddess bestowed upon him the ten-syllable Gopåla-mantra, along with instruc-
tions on its use in meditation. She also told him that by the influence of that mantra, one
could attain the service of the lotus feet of the mantra’s Deity, Çrî Madanagopåla. Receiving
that mantra as if it was a great treasure, on the goddess’s order the bråhma√a always chanted
it in a solitary place. By its influence his material desires faded and he felt great joy in his
heart.

39. Even though that bråhma√a did not know the real meaning of the mantra, still he
thought that besides that mantra there was no other spiritual sådhana or sådhya.

40. Renouncing his home and begging just enough to maintain his bodily existence, he
began wandering to holy places until he arrived at Ga∫gåsågara.

41. There at the banks of the Ga∫gå he saw many bråhma√as who were mostly householders,
who were expert in all branches of knowledge, and who were engaged in their respective reli-
gious duties.

42. From those bråhma√as he heard about the regular and casual religious duties by which
one attains Svarga.
Part Two, Chapter One 61

43. Seeing the bråhma√as’ firm faith in their many rituals, faith in those rituals also arose in
him. He accepted instructions from those bråhma√as and began performing those rituals
himself.

44. To honour the goddess’s order, he would still daily retire to a solitary place and chant his
Gopåla-mantra. By the influence of the mantra, in his heart he soon felt dissatisfaction with
those rituals.

45. Feeling indifferent towards those ritualistic activities, the bråhma√a travelled to Kåçî
where he saw mostly sannyåsîs who had come from many different lands and who were
expert in debating the monistic theory of Advaitavåda.

46. First of all he offered pra√åma to the Deity of Çrî Viçvanåtha Mahådeva. Then he went
to each and every one of those sannyåsîs’ monasteries where he offered pra√åma to them,
spoke with them, and lived with them for some time.

47. Those sannyåsîs’ intelligence was very pure and they spoke of liberation as if it was in the
palms of their hands. Hearing this, the bråhma√a considered their philosophy to be the top-
most.

48-49. By continuing to hear the words of those sannyåsîs, wherein the acceptance of san-
nyåsa and the attainment of liberation were extolled, and by bathing at Ma√ikar√ikå Ghå†a,
receiving darçana of Çrî Viçvanåtha, and eating with those sannyåsîs many delectable food-
stuffs which were acquired without any difficulty, the bråhma√a also desired to take sannyåsa.

50. But out of veneration for the goddess and because he was feeling some exultation from it,
he did not desist from chanting his Gopåla-mantra. Then one night in a dream he saw the
Deity of his mantra, Çrî Madanagopåla.

51. Being attracted by His enchanting form, he felt the supreme blissfulness, and from that
day on, he performed no other religious activity besides the chanting of his mantra-japa.

52. Now he was bewildered concerning what to and what not to do. Then that very night
Viçvanåtha and Kåmåkhya-devî appeared to him in a dream and gave him these instructions:

53. “Hey fool! Don’t take sannyåsa! Go at once to Çrî Mathuråpurî! And from there proceed
to V®ndåvana where you will become completely gratified.”

54. Hearing this he became very anxious to go to Mathuråpurî. Repeatedly chanting “O

Mathurå! O Mathurå!” he travelled in the direction of Mathurå until he arrived at Prayåga.

55. There at Prayåga, the king of all holy places which is adorned with the lotus feet of Çrî
Mådhava Bhagavån and beautified by the presence of both the Ga∫gå and the Yamunå, he
saw thousands of sådhus and mahåtmås who had come to bathe at sunrise in the month of
Mågha.
62 Çrî B®had-bhågavatåm®ta

56. That bråhma√a saw how Prayåga was beautified by sådhus who in all directions were per-
petually singing nåma-sa∫kîrtana, playing musical instruments, offering prayers and pra√åmas,
and crying and dancing with great love as they offered püjå to Çrî Bhagavån Viß√u.

57-58. Because of not knowing anything about sådhana-bhakti, upon beholding all of this
the ignorant bråhma√a was astonished and called out to those Vaiß√avas, “Hey singers! Hey
reciters of prayers! Hey you who fall on the ground like sticks! Hey musicians! Hey you who
call out Råma and K®ß√a! Hey you who are crying! Hey you who wear beautiful tilaka on
your foreheads! And you who wear beautiful garlands!”

59. “Steady yourselves and be quiet for a moment! What are you doing and who are you wor-
shipping with such reverence? Tell me.”

60. Hearing this, some of the newer Vaiß√avas laughed at him, others said, “Hey fool! Be
quiet!” and others who were kind to the fallen said:

61. “O son of a bråhma√a! You don’t know anything, you are a fool—they are all devotees of
Çrî Viß√u Bhagavån. Don’t call out to them in that manner again!”

62. “Having accepted initiation from a guru, in accordance with the regulations of our
respective mantras we perpetually worship Çrî Viß√u Bhagavån.”

63. “Hey bråhma√a! Some of us worship Çrî N®siµha, some worship Çrî Råmacandra, and
some of us worship the many forms of Çrî Gopåla.”

64. Çrî Parîkßit said: Hearing this the bråhma√a was embarrassed, and then he humbly and
cheerfully asked, “Where does your ˆçvara reside? What is His form? And what benediction
can He give?”

65. The Vaiß√avas said: “That ˆçvara resides everywhere—inside, outside, in all places. There
is no one equal to Him.”

66. “He is the îçvara of the îçvaras of all the worlds, and He resides in the heart of all living
entities. He enchants the mind and His form is saccidånanda. In His original form He eter-
nally resides in Vaiku√†ha-loka, and He even gives His very self to His devotees.”

67. “The çrutis and sm®tis sing of His glories. Who can describe Him? Just stay here and con-
tinually hear the readings of the Purå√as.”

68. “Take darçana of the Deity form of Çrî Jagadîçvara, Çrî Mådhava Bhagavån, and offer
pra√åma to Him. By these activities you will quickly come to know everything.”

69. Çrî Parîkßit said: After this the bråhma√a took darçana of Çrî Mådhava Bhagavån and
offered praÌma to Him. He saw that He was similar in appearance to the worshipable Deity
of his mantra-japa, Çrî Madanagopåla.

70. There he began hearing readings from the Purå√as with those Vaiß√avas, and he also took
darçana of the many Deities of Viß√u whom those Vaiß√avas worshipped.
Part Two, Chapter One 63

71. Still the ignorant bråhma√a could not understand that his worshipable Lord, Çrî
Madanagopåla, and those Vaiß√avas’ worshipable Deity, Çrî Mådhava Bhagavån, were the
same Lord of all the universes.

72. Instead, in his mind he began to think, “This Çrî Mådhava Bhagavån worshipped by
these Vaiß√avas is actually Jagadîçvara, and my worshipable Deity is someone else.”

73. “This Mådhava Bhagavån has four arms which hold the conch, cakra, club, and lotus, but
my worshipable Lord is not like this. Therefore, how can I accept that They are the same per-
son?”

74. “My Lord does not have the form of half-man and half-lion, nor does He possess a form
like those of Våmana, Mîna, Kürma, or Varåha.”

75. “And He is also not Çrî Råmacandra, who is a king and carries a bow in His hand. But
the Gopåla Deity that some of the Vaiß√avas here are worshipping bears some resemblance to
my Lord.”

76. “Still, I don’t consider that my Lord is Jagadîçvara, because He does not possess the symp-
toms which I have heard described in the Mågha-måhåtmya.”

77. “Decorated with forest flowers, my worshipable Lord holds a flute to His mouth and along
with His cowherd boy friends, takes the cows out to graze. Because of being a great
debauchee, He always enjoys pastimes with the gopîs which violate the religious principles of
the pious.”

78. “Still, by the influence of the goddess I have attained divine bliss from worshipping Him.
Therefore, I will never leave my worshipable Lord or the chanting of His mantra.”

79. Thinking in this way, the bråhma√a retired to a solitary place and began chanting his
mantra-japa. Then, by the influence of the association of those Vaiß√avas, he received direct
darçana of his worshipable Lord.

80. He fainted in ecstasy, and after some time when he regained consciousness and saw that
the time for chanting his japa had passed, he became sombre.

81. He thought, “How did this calamity come about? This is a great hindrance! The night is
finished but I have not completed my mantra-japa!”

82. “Did I fall asleep? Or was I possessed by a ghost? Aho! Just see how wretched my nature
is, that even upon the occurrence of this sorrowful event, in my heart I am somehow feeling
great elation!”

83. One day, while lamenting in this way, he went without eating and eventually fell asleep.
Then Çrî Mådhava Bhagavån consoled him by appearing to him in a dream and giving him
this instruction:
64 Çrî B®had-bhågavatåm®ta

84. “Hey bråhma√a! Remember the words of Çrî Umåpati Viçvanåtha! Following along the
banks of the Yamunå, proceed to Çrî V®ndåvana.”

85. “Going there you will find unparalleled ecstasy, and don’t stop anywhere along the way!”

86. The next morning the bråhma√a gleefully began his journey, and eventually he reached
Mathuråpurî where he bathed in the Yamunå at Viçrånta Ghå†a.

87. After proceeding to Çrî V®ndåvana, he saw that the residents there were cows and
cowherd men just as he had pictured them in his meditation. Then he became completely
overjoyed.

88. As he wandered about that land which is decorated with cows, he didn’t see many peo-
ple. Then, from the eastern direction of Keçî Ghå†a, the sound of someone crying became
audible.

89. He moved in the direction of that sound, and as he got closer he could understand that it
was someone lovingly chanting nåma-sa∫kîrtana. But still not seeing anyone, he began
searching for that person.

90. Because of the dense darkness of the forest he could not see anyone, but he concluded
that the sound must be coming from the banks of the Yamunå, so he immediately went there.

91. There, inside a kuñja of kadamba trees, he saw a handsome youth with delicate limbs
dressed as a cowherd boy.

92. In the bewilderment of mistaking him for his worshipable Lord, in great jubilation the
bråhma√a cried out “Gopåla! Gopåla!” and offering pra√åma, fell on the ground like a stick.

93. Then that youth, who was the crown-jewel of the all-knowing, came to his external sens-
es. He could understand that this bråhma√a was born in Mathurå, resides in Kåmåkhyådeça,
and is a worshipper of Çrî Madanagopåla.

94. Then the youth emerged from the kuñja, lifted up the bråhma√a, offered pra√åma to
him, embraced him, and sat him by his side.

95. After that the youth, named Gopa-kumåra, satisfied his guest with suitable hospitality.
Then, to make faith arise in the bråhma√a, he related some of the experiences which the
bråhma√a had experienced in his journey.

96. Then realising that this Gopa-kumåra was his most intimate friend, the bråhma√a was
euphoric and faithfully related his entire life’s story.

97. Knowing Gopa-kumåra to be the most exalted personality and the knower of all, the
bråhma√a humbly said:
Part Two, Chapter One 65

98. “Hey Gopa-kumåra! At Ga∫gåsågara, Kåçî, and other places I have heard about many
sådhanas and sådhyas, but until now I have never been able to conclude which ones are
appropriate for me.”

99. “Even though on the order of the goddess I have been daily chanting my mantra-japa, I
don’t even understand it or what the nature of its fruit will be.”

100. “Therefore, considering my life useless, I desire to die, but only by the mercy of Çrî
Viçvanåtha and Çrî Mådhava Bhagavån am I still living.”

101. “By Their mercy I have come here today and joyfully met you, who like my worshipable
Deity are all-knowing and very kind. I am very fallen, so please be merciful and deliver me.”

102. Çrî Parîkßit said: Çrî Gopa-kumåra respectfully heard these words from the bråhma√a,
and silently began to think, “This bråhma√a has already become gratified and all of his
desires have been fulfilled.”

103. “The only thing that remains for him is to have direct darçana of the lotus feet of Çrî
K®ß√a. Therefore, now there is no special necessity of him continuing to chant his mantra-
japa; instead he should just chant nåma-sa∫kîrtana.”

104. “There is no greater sådhana than this for worshipping the lotus feet of Çrî Madana-
gopåla. Of all modes of worship, nåma-sa∫kîrtana is the foremost, and it bestows a fruit
beyond what one could even desire.”

105-106. “Performed while faithfully taking darçana of Çrî Madanagopåla’s lîlå-sthalîs, it

gives rise to a type of prema which render dharma, artha, kåma, and mokßa trivial and which
even overpowers Çrî Madanagopåla Himself. There is no other sådhana greater than this
mode of worship.”

107. “Therefore, to enlighten this bråhma√a I will first tell him my own life story, by which
all of his doubts will be eradicated.”

108. “Although it is the opinion of exalted souls that one should not describe his own glories,
still I will speak of my own experiences because there is no other story which will be as bene-
ficial for this bråhma√a.”

109. Coming to this conclusion, the highly experienced Gopa-kumåra began to tell his own
wonderful life story to the bråhma√a with great care, like a great sage speaking the Purå√as to
an assembly of other sages.

110. Çrî Gopa-kumåra said: On this topic there are many historical narrations, but instead I
will describe what I can remember of my own experiences while absorbed in an ecstatic
trance.
66 Çrî B®had-bhågavatåm®ta

111-112. Hey best of the bråhma√as! Previously I was the son of a Govardhana milkman. At
that time I appeared just as I do now, as a young cowherd boy, and accompanied by other
gopas I would take the cows out to graze all around Mathurå-ma√∂ala—at Govardhana, on
the banks of the Yamunå, and here in Çrî V®ndåvana.

113-114. In this forest we used to see an exalted bråhma√a who was very effulgent and very
renounced. He would wander here and there repeatedly chanting Çrî K®ß√a nåma-kîrtana.
Sometimes he would sit in meditation on japa, sometimes he would dance, sometimes he
would laugh, and sometimes he would cry out.

115. Sometimes he would collapse and becoming maddened, would roll on the ground, and
sometimes he would cry very loudly.

116. Sometimes he would faint, sometimes the streams of tears from his eyes and the saliva
from his mouth would turn the dusty cowpath to mud, and sometimes he would lie uncon-
scious as if dead.

117-118. All of us curious cowherd boys would always go to see him. Knowing us to be gopas,
he would offer praÌma to us with great devotion, heartily embrace us and begin kissing us.
Considering us his dear friends, he could not easily leave us.

119. I would serve him by bringing him milk and other things. One day, finding me alone on
the banks of the Yamunå, he mercifully embraced me and said:

120. “O child! If you desire the perfection which is desired by all, then after bathing in this
Keçî Ghå†a accept from me the prasåda of Çrî Jagadîça.”

121. Because that bråhma√a was self-satisfied, indifferent to all material objects, and the
crown-jewel of the kind-hearted, after I had bathed he taught me the same (ten-syllable
Gopåla) mantra which you chant.

122. As he began to teach me the rules and regulations for chanting this mantra and how to
meditate on it, overcome with prema he cried like a woman afflicted with intense separation
from her lover and fainted.

123. When he regained consciousness, out of fear that he may faint again, I did not dare ask
him anything. Then he stood up, and with a heavy heart, left there.

124. I did not know what the nature of my mantra was, what fruit it could bestow, or how it
should be chanted.

125. Out of reverence for the words of that bråhma√a, I would go to a solitary place where
only the mantra would always come from my mouth.

126. Chanting the mantra in this way by the influence of that great personality, my heart
gradually became purified. I became free from lust, anger, and malice, and I developed faith
in the mantra.
Part Two, Chapter One 67

127. Remembering his words I concluded that this mantra would lead me to Çrî Jagadîçvara.
Therefore, I was very pleased and chanted it constantly.

128. My only desire being to know what Çrî Jagadîça was like and when I would receive His
darçana, one day I renounced my home and family and went to the bank of the Ga∫gå.

129-130. There, from a distance I heard a conchshell, and I pursued that sound until I saw a
bråhma√a who was offering püjå to a çålagråma-çilå. I offered pra√åma to him and asked,
“Hey Svåmî! Who are you worshipping?” Then he laughed and said, “Don’t you know, boy?
This is Jagadîçvara.”

131. Hearing this I became as joyful as a poor man who finds a treasure or as someone who is
reunited with a deceased friend.

132. I repeatedly gazed at that Çrî Jagadîçvara and faithfully offered da√∂avat-pra√åma to
Him. Being merciful, the bråhma√a gave me the çilå’s tulasî garland as prasåda and His
cara√åm®ta to drink.

133. After this, when the bråhma√a was preparing to return home, He placed Çrî Çålagråma
Bhagavån in a box to rest. Seeing my Çrî Jagadîça in this condition, I became upset and shed-
ding tears, lamented:

134. “Håya! Håya! This is an outrage! You have bound Parameçvara in a box! He has not
eaten, so how will He sleep?”

135. Hey exalted Mathurå bråhma√a! I really did not know that somewhere there may be
another form of Jagadîçvara besides that Çrî Çålagråma.

136. Knowing that my distress and grief were not feigned, that bråhma√a became embar-
rassed and consoling me, humbly said:

137. “Hey new devotee! I am poor, what can I do? I can only offer whatever I myself have to
eat to Jagadîçvara.”

138-139. “If you desire to see great festivals of His püjå performed with pomp, then go to the
nearby city of the king of this land, who adores the worship of Çrî Viß√u and who is very
saintly. There you will receive the darçana of that Jagadîçvara which is so rarely attained.”

140. “There you will be satisfied and experience the supreme blissfulness in all respects. But
for now come to my home and accept the prasåda of Çrî Viß√u.”

141. Hearing these words from the bråhma√a I became overjoyed and even though I was
hungry, I didn’t go to his home. I offered pra√åma to him and following the path which he
had showed me, proceeded to that city.

142. In that city was a massive mandira which was exuding unprecedented, tumultuous
sounds from the püjå of Çrî Jagadîça. Hearing those sounds from a distance, I inquired from
the people there and came to know that it was the mandira of Çrî Jagadîçvara Bhagavån.
68 Çrî B®had-bhågavatåm®ta

143. Then I became extremely eager to have His darçana, and without being restrained by
anyone I ran straight inside. There I received the darçana of that four-armed Bhagavån, who
held the conchshell, cakra, lotus, and club in His lotus hands.

144. His form was immensely beautiful, His complexion was like that of a fresh raincloud,
and He was attired in yellow silken garments. His spectacular youthful form was adorned
with a garland of forest flowers and golden ornaments, His lotus face was like a full moon,
His gentle smile was like nectar, and His eyes were like lotuses.

145. As He majestically sat on an elevated and beautiful siµhåsana, His loving servants were
worshipping Him with varieties of rare and excellent paraphernalia and singing and dancing
before Him.

146. Receiving His darçana , I felt supremely blissful and repeatedly offered da√∂avat-
praÌmas to Him. Silently I thought that I had finally fulfilled my long-cherished desire.

147. I considered that my birth had become successful and that I would never leave there.
Then by the mercy of the Vaiß√avas I happily began residing there.

148. There I saw great festivals of Çrî Viß√u’s püjå, took His prasåda, heard the glories of His
püjå, and continued to carefully chant my mantra-japa while sitting in a secluded place.

149. But hey bråhma√a! Remembrance of the splendour of Vraja-bhümi and the bliss of play-
ing with other cowherd boys never receded from my heart.

150. Passing many days there in great happiness, I developed a great yearning to worship Çrî
Bhagavån in that way.

151. The king there was sonless, and even though I was a foreigner, seeing my good character
he considered me to be his adopted son. After some time, he passed away.

152. Inheriting his kingdom, I joyfully began performing the püjå of Çrî Viß√u Bhagavån. I
increased the offerings of food, and many more sådhus and mahåtmås began taking prasåda
there daily.

153. Although engaged in this way, I remained detached and renounced as before. I contin-
ued chanting my mantra-japa and took only enough prasåda to sustain my bodily existence.

154. Although I divided the kingdom amongst the friends and relatives of the king, every-
thing in relation to managing a kingdom began to cause me great unhappiness.

155. Sometimes I was fearful of other kingdoms, and sometimes being obliged to follow the
orders of the emperor, my independence was curtailed, and that also brought me great unhap-
piness.

156. And sometimes when, seeing that the prasåda of Çrî Jagadîçvara Bhagavån had been
touched by a non-bråhma√a or had been taken outside the mandira, an exalted soul would
become doubtful and refuse to accept it, this also brought me great sorrow.
Part Two, Chapter One 69

157. At that time I was so unhappy it was as if my heart had been wounded by an arrow. Even
though for all these reasons I was feeling extremely detached from the kingdom, I could not
leave the Lord whom I had been desiring to see for such a long time.

158. At that time some exalted sådhus who were touring holy places came from the southern
provinces, and they said to me:

159. “At Purußottama-kßetra, on the shore of the ocean at Nîlåcala Hill, Çrî Bhagavån
Jagannåtha is directly manifest in a wooden form.”

160. “He possesses great opulences, He is very affectionate to His servants, He personally
protects the kingdom of Orissa, and His glories are self-evident.”

161. “There Çrî Lakßmî herself cooks for Him, and after Himself eating, merciful Çrî
Jagannåtha gives His remnants, which are difficult for even the demigods to obtain, to His
devotees.”

162. “Those remnants are known as mahå-prasåda, and everyone there accepts them without
consideration of whether they have been touched by anyone of a low-caste or if they have
been taken somewhere.”

163. “Aho! How can we describe the glories of that dhåma? Anyone who merely goes there
never takes birth again, and even a donkey who enters it becomes a four-armed resident of
Vaiku√†ha.”

164. “Merely by receiving darçana of the lotus-eyed Bhagavån, one’s life becomes successful.”
Çrî Gopa-kumåra said: In this way I heard from those sådhus about the wonderful glories of
that place which I had never heard of before.

165. Then I became exceedingly eager to obtain His darçana. At that very moment I
renounced the kingdom and everything and, singing kîrtana of Çrî Jagannåtha Bhagavån, set
out for the province of Orissa.

166. Quickly arriving at that holy place, I offered daöavat-praÌma to the residents there,
and by their mercy I entered the mandira.

167. Then from a distance I saw the moon of Çrî Purußottama Bhagavån’s face, which was
beautified by large lotus eyes, on whose forehead the jewelled tilaka was glistening, whose
lustre was like that of an enchanting cloud, whose red lips were resplendent, and whose gen-
tle smile was like moonlight bestowing His limitless mercy upon everyone.

168. Impulsively I desired to go before Him, but the impact of prema stopped me. The hairs
of my body stood erect and I began trembling. I was shedding tears in such a way that I could
hardly see anything, and with great difficulty I finally reached the Garu∂a-stambha.

169. Çrî Bhagavån was attired in splendid garments, ornaments, and garlands, and His
darçana expands the divine bliss of the eyes and heart. Sitting gracefully on a beautiful
siµhåsana, He was enjoying many kinds of wonderful foodstuffs.
70 Çrî B®had-bhågavatåm®ta

170. He was glancing at the devotees who were singing, playing instruments, dancing, offer-
ing prayers, and offering pra√åma before Him. Receiving darçana of that Çrî Jagannåtha, who
is the refuge of great glories, I fainted and fell to the ground.

171. After some time, when I regained consciousness, I opened my eyes and again received
His darçana. Then like a madman I raced forward to embrace Him, calling out:

172. “Today I have attained the darçana of He who I have been desiring to see for such a long
time! Aho! Receiving darçana of this Jagadîça, today my life has become successful! This is
my very Lord!”

173. As I was going forward to embrace Him, the guards struck me with sticks and prevented
me from going any closer. Becoming thoughtful, I felt ashamed, but still I considered even
having been beaten to be Prabhu’s mercy. Then I went outside and received mahå-prasåda.

174-175. Hey bråhma√a! After taking prasåda I immediately re-entered the mandira. What I
saw there brought me so much joy and astonishment that my heart could not fully assimilate
it, so how could my mouth possibly describe it? In this way I joyfully spent the entire day
there.

176. In the evening, after great festivals of decorations and offerings of pußpåñjali, I left the
mandira.

177. Enjoying ever-new festivals there with the sådhus and mahåtmås in this way, I was not
aware of how the time was passing, and I even forgot the pain of separation from Vraja-
bhümi.

178. Çrî Jagannåthajî is supremely merciful to His servants. He gives them various orders, and
I heard about this from others and also directly experienced it myself.

179. Then I found nothing other than receiving His darçana to be pleasurable, and I even
lost the desire to hear those readings from the Purå√as which describe Çrî Jagannåtha’s glo-
ries.

180. Whenever I would feel any bodily or mental pain, taking darçana of the lotus-eyed Çrî
Jagannåtha Bhagavån would at once eradicate it.

181. Considering that I had received the ultimate fruit of my mantra-japa, I became a little
indifferent towards chanting it. In this way I blissfully resided in that kßetra for a long time.

182. After some time I began to yearn to perform some confidential service to the Lord, and
when I could not attain such service, I was very unhappy.

183-184. The king of that land was the primary servant of Çrî Jagannåtha. Whenever there
was a festival, he would eagerly come to see the glorious face of Çrî Jagannåtha and his
entourage, which included horses and elephants, would fill the gardens. Therefore, indigent
people like myself could not receive darçana of the Lord.
Part Two, Chapter One 71

185-186. As I was feeling sadness in my heart due to this, one day I saw my guru, who had
given me the mantra in V®ndåvana, standing before Çrî Jagannåthadeva. He was over-
whelmed in prema and therefore I was unable to speak with him, and because my heart was
absorbed in taking darçana of the Lord, I did not see when he disappeared.

187. I searched for him everywhere until one day I found him alone on the shore of the
ocean, singing nåma-sa∫kîrtana and dancing in ecstasy.

188. I offered daöavat-praÌma to him, and looking towards me, he blessed me. Then he
embraced me, and knowing what was in my heart, mercifully said to me:

189. “Hey child! No matter what you desire, just continue chanting your mantra—by its
influence you will receive a fruit beyond what you could even desire.”

190. “Understand that chanting this mantra is service to Çrî Jagannåtha. Have faith in my
words and never abandon your mantra-japa.”

191. “By the influence of this mantra you will attain eternal life in this very same form as a
cowherd boy and your heart will become qualified to experience the ultimate attainment.”

192. “You will see me sometimes here and sometimes in Çrî V®ndåvana.” After giving me
these instructions, he suddenly left.

193. Feeling separation from Çrî Gurudeva, I became very distraught. But when I went to
take darçana of Çrî Jagannåtha, I again became peaceful, and from that moment I began rig-
orously chanting my mantra-japa.

194-195. Whenever I craved to see Vraja-bhümi, by the glories of Çrî Jagannåtha the gardens
of that holy place appeared like those of V®ndåvana, the ocean appeared like the Yamunå,
and Nîlåcala Hill appeared like Çrî Govardhana.

196. In this way I happily resided there. Every day, after receiving Çrî Jagannåtha’s darçana, in
accordance with Çrî Gurudeva’s order I would chant my mantra-japa to attain my desired
perfection.

197. Soon afterwards the king passed away, and due to being very renounced, his elder son
did not accept the kingdom.

198. Then the ministers prayed to Çrî Jagannåtha to indicate who should sit on the throne,
and He gave the order that whoever had the signs of a king on his hands and feet should be
made the king. Seeing that I possessed these signs, they made me the king.

199. I expanded the various festivals of püjå for Çrî Jagannåtha, and of the twelve great festi-
vals observed in the twelve months, I especially expanded the Ratha-yatra festival.

200. On the occasion of that festival, all the saints and mahåtmås from the world over gather
together there and becoming maddened, sing, dance, and play musical instruments while
receiving darçana of Çrî Bhagavån.
72 Çrî B®had-bhågavatåm®ta

201. Offering all royal opulences and the kingdom itself to the lotus feet of Çrî Jagannåtha, I
remained indigent and served Him as I pleased.

202. Sometimes Çrî Jagannåtha jokes with His beloved eternal servants and sometimes He
enjoys loving pastimes with them.

203. And when the frolicsome Çrî Bhagavån performs the pastime of becoming motionless,
His servants become wonderstruck and blissful.

204. Sometimes I desired that I would also experience that blissfulness, but I was a new-
comer and I was not exclusively attached to Çrî Jagannåtha alone. So how could I become a
recipient of that mercy?

205. Whenever I thought of the immense good fortune of the Orissan devotees, the desire to
attain the same special mercy which they possessed arose in my heart.

206. Sometimes, upon hearing the nåma-sa∫kîrtana, stotras, and songs being sung before Çrî
Jagannåtha, remembrance of Vraja would come to me and I would become anxious to go
there.

207. But by the influence of the company of the sådhus and taking darçana of the lotus-eyed
Çrî Jagannåtha, all of my sadness was eradicated and my desire to go to any other place abat-
ed.

208. But since I had become the king, in my heart I did not feel the same divine jubilation
from receiving darçana of Çrî Bhagavån as I had before.

209. Even though I executed the great festivals and performed many kinds of bhajana, I did
not feel the same unrestrained happiness because I was always surrounded by a royal
entourage.

210. Placing the burden of the kingdom on the king’s sons, relatives, and ministers, I became
aloof as before.

211. Chanting my mantra-japa in a secluded place and serving the lotus feet of Çrî
Jagannåtha according to my desire, I happily resided there.

212. But because the citizens continued to show me great respect, I did not find living there
agreeable and decided to leave.

213. One morning I went before Prabhu to seek permission to go to Çrî V®ndåvana, but upon
receiving darçana of His lotus face I forgot everything.

214. In this way one year passed. Then one day I heard the glories of Mathurå superbly
described by some people who had just come from there.
Part Two, Chapter One 73

215. I was anguished, and when I went to sleep that night, Çrî Jagannåtha, who cannot toler-
ate the sufferings of His devotees, appeared to me in a dream and bestowed these instructions
upon me:

216. “Hey Gopa-kumåra! Just as this Purußottama-kßetra is dear to Me, so is Çrî Mathurå, but
since it is My birthplace, it is even more dear to Me.”

217. “That Mathurå-ma√∂ala is adorned with the places of My childhood pastimes. Just as I
reside here, I also reside there, wandering here and there enjoying pastimes.”

218. “Why are you anguished with a wavering heart? Go there, and after some time you will
surely receive darçana of My form as a gopa.”

219. The next morning some of Çrî Jagannåtha’s pujårîs came to my home and gave me the
Lord’s order in the form of a garland. Placing the garland around my neck, I took one last
look at the Çrî Nîlåcakra and after offering pra√åma to it, proceeded to the province of
Mathurå.
 Chapter Two—Knowledge

1. Çrî Gopa-kumåra said: O exalted Mathurå bråhma√a! Arriving in Mathurå, I bathed at

Viçrånta Ghå†a and then proceeded to this Çrî V®ndåvana where I freely wandered around
Govardhana and on the banks of the Yamunå.

2. Sustaining my life by drinking milk, being unnoticed by my previous friends and relatives,
and chanting my mantra-japa, I happily passed some days there.

3. Then intense desire for the darçana of my beloved Çrî Jagadîça arose inside me, and not
seeing Him in Çrî V®ndåvana, I began to remember Purußottama-kßetra.

4-5. Aggrieved, I set out for Orissa to attain the darçana of Çrî Jagannåtha. But on the way,
on the banks of the Ga∫gå, I met some bråhma√as who were devoted to religious duties and
knowledgeable in many kinds of scriptures. They told me, “Above this world is the residence
of the demigods which is called ‘Svarga’.”

6. “It is beautified by the presence of countless airplanes, and is devoid of faults such as fear,
sorrow, old-age, disease, and death.”

7. “Those who perform great pious deeds in this world attain that destination. The king there
is Indra, who is the elder brother of Çrî Jagadîça (Çrî Våmana Bhagavån).”

8-9. “Although the lower planets such as Påtåla are glorious with the presence of different
incarnations of Çrî Viß√u Bhagavån including Çeßa, and in Bhauma-svarga (the Earth planet)
with its many continents there are always varieties of great festivals for the püjå of Çrî K®ß√a,
this Svarga is superior to both of them because of being situated above them.”

10. “There Çrî Viß√u Bhagavån is directly manifest in the form of Aditi-nandana. His name
is Upendra and hear from us of His wonderful glories.”

11. “There, Çrî Upendra Bhagavån climbs upon Çrî Garu∂a and travels here and there enjoy-
ing pastimes such as killing troublesome demons. With His enchanting pastimes and His
sweet words, He perpetually delights the demigods, who worship Him understanding Him to
be their own brother.”

12. Hearing this from those karma-kå√∂i bråhma√as, my heart became very anxious to
achieve the darçana of Çrî Upendra Bhagavån. Aspiring to attain entrance into that realm, I
chanted my mantra-japa. Shortly thereafter an airplane came, and boarding it with great
jubilation, I was taken to Svarga.

13. There I saw the same Çrî Viß√u Bhagavån whose mürti I had seen previously in the
mandira of the king on the bank of the Ga∫gå. His form was saccidånanda, He was surround-
ed by the demigods, and He was sitting on the splendid siµhåsana of Garu∂a’s shoulders.
While sweetly playing the vî√å, Çrî Nårada was eloquently offering Him prayers.
Part Two, Chapter Two 75

14. Feeling that I had finally received darçana of the Lord who I had been yearning to see for
so long, I was fully gratified. From a distance I offered praÌma to Him, and then with kind,
affectionate words, He called me, saying:

15. “Hey Gopa-kumåra! You have come to this Svarga, it is very auspicious! Abandon this
offering of pra√åmas and without fear come to Me.”

16. On the Lord’s order, Çrî Indra sent some demigods who respectfully lead me there and
carefully sat me down.

17. As I resided in the gardens named Nandana, they gave me celestial refreshments like
heavenly nectar by which I was elated. There I did not see any type of fear, sorrow, disease,
death, withering, or old-age.

18. There were some defects there, but enjoying the darçana of Çrî Jagadîça, I did not consid-
er them.

19. With all the opulences of Svarga, Çrî Indra daily worshipped Çrî Upendra as his brother,
master, and protector.

20-21. Silently I considered Indra to be greatly fortunate because Çrî Bhagavån had removed
all disturbances and bestowed upon him mastery over the three worlds. With great pleasure
he was worshipping Çrî Upendra Bhagavån with celestial gifts, and Prabhu was personally
accepting them.

22. Beholding the immense good fortune of Indra, in my heart I began to think, “When will
Çrî Bhagavån also be merciful to me in this way?” With this aspiration I chanted my mantra-
japa and began residing there.

23. After that, because of having seduced the wife of a muni (Gautama), out of shame and
fear of being cursed, Indra went somewhere and hid (in the stem of a lotus).

24. The demigods searched for him in many ways, but could not find him. In the absence of
Indra, the three worlds were overrun with disturbances.

25. On the order of Çrî Viß√u Bhagavån, Çrî B®haspati told the demigods to install me in the
post of Indra. Next, with Mother Aditi’s approval, I was enthroned.

26. Then, showing respect to Mother Aditi, Çacî, Çrî Guru B®haspati, and the bråhma√as, I
always expanded bhakti to Çrî Viß√u Bhagavån throughout the three worlds.

27. Just as when before I had been made king but by the influence of bhakti I still remained
indigent, in the same way I resided in that Nandana garden with great simplicity.

28. But I did not abandon the chanting of my mantra-japa, because to have done so after all
it had brought me would have been ungrateful. So even there I did not forget Vraja-bhümi.
76 Çrî B®had-bhågavatåm®ta

29. Due to being distraught with sorrow out of separation from Vraja-bhümi, my face with-
ered. When Çrî Upendra Bhagavån saw this, He time and again stroked me with His lotus
hand and pleased me with the sweet nectar of His words.

30. Considering me to be His elder brother, to please me Çrî Bhagavån ate the foodstuffs
which I offered to Him.

31. By this I forgot the unhappiness of separation from Vraja. I satisfied Him with offerings of
ever-new varieties of foodstuffs and by loving Him as one would a younger brother.

32. Seeing that I had again become robust in spirit, He left there for another place. I did not
know where that Çrî Upendra Bhagavån permanently resided, so in Svarga I could not always
see Him.

33. Due to this I was overcome with grief. I desired to go to Nîlåcala and see Çrî Jagannåtha,
who always resides there in a motionless form and who is very affectionate to those who take
shelter of Him.

34. Knowing my condition, Çrî Viß√u Bhagavån returned and was merciful to me as before,
thereby mitigating my suffering. After that I no longer burned in anticipation of imminent
separation from Him and was always hopeful of again receiving His darçana.

35. Hey bråhma√a! In this way I happily passed one year of the demigods in the post of Indra.

36. Then one day Bh®gu and other great ®ßis, who were mercifully on their way to purify the
holy places of the Earth with the touch of their lotus feet, unexpectedly arrived there.

37. Seeing them, all of the demigods, sages, Çrî B®haspati, and even Çrî Viß√u Bhagavån
Himself offered püjå to them. Witnessing this, I was struck with wonder.

38. Because I was a newcomer and because my heart was absorbed in the blissfulness of serv-
ing Çrî Viß√u Bhagavån, at first I did not understand who they were, but after being enlight-
ened by my own subordinate demigods, I also worshipped them.

39. After giving me their blessings and praising me, Çrî Bh®gu and the other sages happily left
there. Then when Çrî Upendra Bhagavån also left there, I asked the demigods:

40. “Demigods are worshipped by human beings, so who were they who even you were wor-
shipping? What are their glories? And where do those great renunciates reside?”

41. Because of being very proud, out of envy and shame those demigods did not reply, but
Guru Çrî B®haspati said:

42. “Above this Svarga is Maharloka, which is attained by those who perform great pious
deeds. Even when the three worlds are annihilated in the final dissolution, it is not
destroyed.”
Part Two, Chapter Two 77

43. “Just as the happiness of being Indra is millions of times greater than the happiness of
being an earthly king, in the same way the happiness of being a prajåpati is millions of times
greater than the happiness of being Indra. Çrî Bh®gu is the original prajåpati.”

44. “Experiencing immense pleasure, they reside in that Maharloka. With great fire sacrifices
they always directly worship Çrî Yajñeçvara Bhagavån at every step.”

45. Çrî Gopa-kumåra said: Hey bråhma√a! At the very moment of hearing this I became dis-
interested in retaining the post of Indra. I desired to attain the darçana of Çrî Yajñeçvara
Bhagavån, who is worshipable to even the worshipable demigods and who is served by Çrî
Bh®gu and the other prajåpatis.

46. Aspiring to see Him, I chanted my mantra-japa and very soon I was taken upwards by a
celestial airplane until I had arrived at that world.

47. There I experienced faultless and indescribable opulences, happiness, and bhagavad-bha-
jana which I had not experienced anywhere in the three worlds.

48. There great sages conduct thousands of fire sacrifices with great devotion, and Çrî
Yajñeçvara Bhagavån appears in the sacrificial arenas and enjoys the pastime of accepting the
offerings.

49. The effulgence of that personification of yajñas is like that of millions of suns, and His
beauty enchants the minds and hearts of the entire world. Extending His hands and accept-
ing the offerings, He fulfils the internal desires of the worshippers by offering them benedic-
tions.

50. Upon receiving His darçana, at first I forgot my duty to show Him reverence, but then I
blissfully offered Him daöavat-praÌma. Then, with soft words of kindness, He called me to
come near Him and with His own hand He gave some of His mahå-prasåda.

51. Receiving it, I attained unprecedented bliss, and by His abundant mercy my desire to
attain darçana of Çrî Jagadîça was completely fulfilled.

52. Wandering here and there with those kind-hearted sages, I saw in each and every house-
hold that same personification of sacrifice, Çrî Jagadîçvara (personally appearing in the fire
sacrifices being performed there).

53. Therefore, I considered that I had become completely gratified and with great delight I
began residing there. Then those great sages said to me:

54. “Hey Gopa-kumåra! You are the son of a vaiçya (only bråhma√as reside in this world).
Therefore, we will bestow upon you the status of a bråhma√a—quickly accept it.”

55. “Become a great sage and like us worship with fire sacrifices Çrî Yajñeçvara, whom you
have been desiring to see for such a long time.”
78 Çrî B®had-bhågavatåm®ta

56. Çrî Gopa-kumåra said: Hey bråhma√a! Hearing this, I silently thought, “There is great
happiness in being a vaiçya because then I can serve both my Lord and His bråhma√a devo-
tees.”

57. “These sages are devoted exclusively to fire sacrifices. If I become a sage like them, then
my faith in my mantra-japa, which was given to me by my gurudeva and which is the direct
bestower of spiritual results, will become diminished.”

58. Therefore, I humbly showed respect to them but did not accept the status of a bråhma√a.
I continued to live there enjoying the great happiness of the prajåpatis.

59. In that world there are no faults such as sorrow or fear, nor is there any material enjoy-
ment. There are only festivals of fire sacrifices always being performed out of love for Çrî
Yajñeçvara Bhagavån.

60. However, when the sacrifices were completed and Bhagavån would disappear, I would
become very dismal. And when He would again appear in the sacrificial arena, I would
become happy.

61. At the end of one thousand catura-yugas or at the end of one day of Brahmåjî, there is a
cosmic dissolution and the three worlds burn. At that time the heat makes it impossible to
reside in that Maharloka, so the sages took me with them to Janaloka.

62. Because of being night at that time in Janaloka, there were no fire sacrifices and Çrî
Yajñeçvara Bhagavån could not be seen. For me the burning heat of not seeing Him was
greater than the heat of the dissolution!

63. Then in my heart I desired to go see Çrî Jagannåtha at Purußottama-kßetra, which is eter-
nally shaded by a banyana tree and is not destroyed at the time of the cosmic dissolution.

64. But instead I returned from Janaloka to Maharloka, where I continued to chant my
mantra-japa in solitude. By its influence I was anguished with the desire to see Vraja-bhümi.

65-66. But when Çrî Yajñeçvara Bhagavån again appeared in the sacrificial arena, with great
love He called me to come near Him. Then He accepted my offering by which all of my
anguish was mitigated in the same way as the rising sun dissipates the darkness. Then,
although I could not see Him at night, being pleased in the hope of again seeing Him I did
not desire to go to any other place.

67. Once, an immensely effulgent, naked boy who appeared to be only about five years old,
came there from the higher planets.

68. Seeing him, all of those sages headed by Çrî Bh®gu abandoned their sacrifices, stood up,
offered praÌma to him with great devotion, and worshipped that great personality who was
fixed in meditation in the same way as they worshipped Çrî Yajñeçvara Bhagavån.

69. After that naked boy had left, I asked those mahå®ßis, “Who is he? Where does he live?
And why did you worship him?”
Part Two, Chapter Two 79

70. They replied, “His name is Sanata-kumåra. In qualities he is our elder brother and is
more exalted than us. He maintains the great vow (of celibacy) and he is the original guru of
those who are åtmåråma and åptakåma (who have no unfulfilled desire).”

71. “He resides in a planet above this Maharloka called Tapaloka with his three brothers and
Kavi, Hari, Antarikßa, Prabuddha, Pippalåyana, and the other Yogîndras.”

72. “Only nai߆ika-brahmacårîs reside in that Tapaloka. Auspiciousness is always present

there, and the happiness experienced by those nai߆ika-brahmacårîs is millions of times
greater than the happiness of we prajåpatis.”

73. “He is worshipable in the same way as Çrî Yajñeçvara Bhagavån is, and especially house-
holders like us should abandon our rituals to worship him.”

74. Çrî Gopa-kumåra said: Hey bråhma√a! Hearing this I thought, “What kind of happiness
is there in that world? How many of these yogîs are there? And how do they worship
Bhagavån?”

75. Desiring to see them, with a steady mind I began chanting my mantra-japa, and then I
became supremely radiant and quickly went to that Tapaloka.

76. There I saw Çrî Sanaka, Çrî Sanandana, Çrî Sanåtana, as well as the fourth, the very same
Çrî Sanata.

77. In that world there were many yogîs like themselves who were showing them respect.
They were blissfully conversing on spiritual topics which were difficult for people like myself
to understand.

78. Although the four Kumåras did not appear like Çrî Bhagavån, still, upon receiving their
darçana, I was naturally euphoric.

79. When those yogîs who were always fixed in meditation went to their respective domi-
ciles, I understood that here also, just as in Svargaloka, Çrî Jagadîçvara must be present some-
where in a manifest form, so I began wandering here and there searching for Him.

80. But I could not see Him anywhere. Then I asked those great munis about this, but even
upon my repeatedly offering them praÌmas and prayers, they did not even look at me.

81. Because they were all nai߆ika-brahmacårîs, they normally remained absorbed in samådhi.
They were åtmåråma, all of their desires were fulfilled, and they were served by numerous
types of mystic perfections.

82-83. Even though my great desire to see Çrî Bhagavån was not fulfilled, by the influence of
the association of those yogîs I could not desire to go to another place. But out of reverence
for the order of my guru and because having seen how it directly bestows spiritual results, I
did not abandon my mantra-japa.
80 Çrî B®had-bhågavatåm®ta

84. Because that place was naturally pleasing to the heart, the chanting of my mantra-japa
was even more blissful and my desire to see Bhagavån increased even more.

85. Knowing that I desired to go to Nîlåcala to see the eternally manifest Çrî Jagannåtha, Çrî
Pippalåyana said to me:

86. “Hey Gopa-kumåra! Why do you desire to leave this great place and go to another? Why
do you wander here and there to see Parameçvara with your eyes?”

87. “Please make your mind steady in samådhi, and then you will automatically receive
darçana of that Parameçvara, who is always directly situated within and without.”

88. “The form of that Paramåtmå Çrî Våsudeva Bhagavån is saccidånanda. When your heart
has become completely purified, He will appear there—there is no other way to see Him.”

89. “When Çrî Bhagavån is seen by the eyes, He is actually being perceived by the purified
consciousness, because He only appears in that condition when a devotee’s senses are inac-
tive.”

90. “The actions of the nose, ears, eyes, and other senses are dependent on the actions of the
mind, and therefore, when happiness is transmitted into the mind, all the senses automatical-
ly become pleased.”

91. “Without the action of the mind, all the actions of the senses are fruitless, because the
actions of the senses can only be experienced through the mind.”

92. “When sometimes Bhagavån is overpowered by special affection for His devotees and
appears to the eyesight of a devotee (as He did to Dhruva and Prahlåda), even then He is
really made visible by the devotee’s transcendental knowledge.”

93. “And although by His karu√å-çakti Çrî Bhagavån appears to a devotee’s external vision,
the blissfulness of that darçana can only be felt by the devotee’s mind, because the mind
alone is the place where blissfulness is experienced.”

94. “Even when Çrî Bhagavån disappears the blissfulness of His darçana remains in one’s
mind. Therefore, the mind is the best receptacle for experiencing that bliss.”

95. “The blissfulness experienced in one’s mind increases in accordance with how much of
Çrî Bhagavån’s mercy one has received, but the happiness felt by any of the external senses
cannot similarly expand.”

96. “Seeing Çrî Bhagavån in meditation is equal to seeing Him directly. When seen in medi-
tation, He can bestow the same special mercy which He does when seen directly. Çrî Brahmå
is evidence of this.”

97. “Direct darçana of Çrî Bhagavån is the giver of pleasure only to the devotees; His darçana
inspires only fear and other faults in Kaµsa, Duryodhana, and those like them.”
Part Two, Chapter Two 81

98-99. “The supremely blissful form of Çrîmån Nåråya√a delights all of the senses, but when
Madhu, Kai†abha, and other wicked demons saw Him, they did not abandon their heinous
natures which were giving pain to everyone.”

100. “Even though He is the very form of divine bliss, to show the glories of bhakti and to
delight His devotees, Çrî Bhagavån can make the impossible (hiding the bliss of seeing Him
from demons) possible because He is the sarva-çaktimån ˆçvara.”

101. “Of the nine processes of bhakti, smara√a-bhakti (remembrance) is the foremost
because within it the actions of the best of the senses, the mind, are offered to the Lord.”

102-103. “The concentrated mind is able to give, according to the devotee’s specific taste,
the most confidential prema-bhakti, which is superior to the four objects of human pursuit
and which is unquestionably the best method for overpowering Çrî Bhagavån.”

104-105. “That prema is attained only by the mercy of Bhagavån. It is the greatest treasure of
the devotees, it is saturated with varieties of blissful sweetnesses, and its glories are indescrib-
able. That wonderful entity called prema arises when special transformations take place in
one’s consciousness.”

106-107. “If you consider concentrating the mind to be too arduous, or if you desire to make
your eyes successful by receiving His direct darçana, then please go to Bhåratavarßa where the
îçvara of this world is manifest as Çrî Nara-Nåråya√a at Gandhamadana Mountain (Çrî
Badrikåçrama).”

108. “Being fixed in samådhi, we always see Him within and without, and therefore we never
feel pangs of separation from Him. Knowing this, Prabhu has now gone to Çrî Badrikåçrama.”

109. “To benefit the people of the world with His instructions, He is performing severe aus-
terities there in the form of an archery-teacher brahmacårî with matted locks of hair.”

110. Seeing that I desired to go there, the four Kumåras said to me, “Please go!” Then they
showed me numerous forms of Çrî Bhagavån.

111. The first assumed the form of Çrîmån Nåråya√a, the second assumed the form of Çrî
Viß√u, the third assumed the form of Çrî Yajñeçvara, and the fourth assumed various forms of
Çrî Bhagavån.

112. Seeing them I began trembling in fear, and offering praÌma with folded hands said,
“Hey Bhagavån, who is kind to the poor! I have committed a great offence, please forgive
me!”

113. Then the four Kumåras touched my head, by which I also was cast into samådhi. There
too I saw those same forms of Bhagavån which they had showed me, and even after my
samådhi had broken, by the influence of meditation I continued to see those forms with my
external vision as if they were present before me.
82 Çrî B®had-bhågavatåm®ta

114-115. By continuing to chant my mantra-japa, my natural conviction was strengthened

and that brought me great happiness. But remembrance of the sweetness of Vraja-bhümi
made my heart anxious and sometimes I entered a state similar to deep sleep, which was an
obstacle to my japa and to receiving darçana of Çrî Bhagavån.

116. When I lamented and wished to go to Nîlåcala, the great sages who reside in that place
consoled me and asked about the cause of my discontent.

117. When I woefully described my feelings to them, they praised me, but I could not under-
stand why and considered that I was very unfortunate.

118. Then, by the power of the practice of meditation, I began to directly see within and
without and everywhere the form of Çrî Jagadîçvara Bhagavån.

119. Sometimes I saw the four Kumåras assume forms of Bhagavån in their meditation.
Witnessing their absorption in meditation, I was supremely elated.

120. And when I did not see them exhibiting those forms of Bhagavån, I did not become
unhappy in the hope of seeing them again. In this way I happily remained there for some
time.

121-122. Once, the elderly grandfather of all and the supremely opulent Çrî Brahmå, sitting
upon his swan while mercifully going to see some of his devotees at Çrî Pußkaradvîpa, came
there. Seeing him, the four Kumåras humbly offered him pra√åma and worshipped him with
great devotion.

123. Çrî Brahmå blessed them and affectionately smelled their heads. After giving them some
instructions (on the secrets of bhakti), he quickly left for Pußkaradvîpa.

124. When I asked the four Kumåras about him they laughed and said, “Hey cowherd boy!
Even upon coming to this Tapaloka you don’t know who he is?”

125. “He is the father of even the prajåpatis, Çrî Brahmå. He is the creator of the universe
and our father. He was self-born and gloriously holds the most exalted position. He protects
and guides the entire universe.”

126. “He resides in Satyaloka which is situated above all other worlds and which is attained
by those who faultlessly follow their dharma for one-hundred births.”

127. “Çrî Vaiku√†haloka is also there, where Çrî Jagadîçvara Bhagavån is eternally present as
the Supreme Personality in a thousand-headed form.”

128. “We have heard that Brahmåjî is that Supreme Personality’s son because he appeared
from His navel-lotus. It is our opinion that there is no difference between them; it is just that
Brahmåjî performs the pastime of also assuming the form of the Supreme Personality.”
Part Two, Chapter Two 83

129. Çrî Gopa-kumåra said: When I heard all of this, I desired to go to Satyaloka to attain
darçana of the Supreme Personality. Therefore, I fixed myself in samådhi in that Tapaloka
and began chanting my mantra-japa.

130. At the very moment I opened my eyes I saw that I had automatically arrived in
Brahmaloka, and saw before me Çrî Jagadîçvara Bhagavån.

131. His divine, auspicious form was enormous, and He possessed thousands of heads, arms,
and legs. His complexion was like that of a blue cloud, He was decorated with varieties of
ornaments, His glory was like a great treasure, and a lotus flower was emanating from His
navel. He was reclining on Çeßanåga and was delighting the eyes and hearts of all.

132. Çrî Lakßmî was massaging His feet, and He was lovingly glancing at Çrî Garu∂a who was
standing before Him with folded hands. Çrî Brahmå was worshipping Him with all of his opu-
lences, and He was showing affection to Brahmåjî in different ways. Çrî Nårada was dancing
and singing with prema-bhakti and He was attentively listening.

133. Çrî Bhagavån was gradually and thoroughly teaching Çrî Brahmå the very essence of the
confidential path of bhakti. In this way He was splendidly manifest in His own abode.

134. Hearing those instructions, Çrî Brahmå was overwhelmed with jubilation, and in a soft
voice he eulogised those instructions as he offered praÌma again and again.

135. Beholding all of this, I fainted in ecstasy. Then Çrî Lakßmî approached me and caressing
me in many ways, brought me back to consciousness. Showing me affection as if I were her
own son, she led me to her husband.

136. Gazing at Çrî Bhagavån and repeatedly offering pra√åma, I said to my mind, “Hey mind!
Today your desires have been completely fulfilled! Stay here and enjoy with great pleasure!”

137. “This world is devoid of all kinds of lamentation, sorrow, and fear. It is the greatest trea-
sure, saturated with divine bliss and is worshipped by all other worlds.”

138. “Hey brother! As Jagadîçvara should be, He is directly present here in that form which is
the pinnacle of glory.”

139. “Experience the affection of Çrî Lakßmî and with your eyes gaze upon Prabhu. Abandon
your sorrow of separation from Mathurå and Vraja-bhümi and your desire to go there and just
reside here.”

140. “If you desire that Çrî Jagadîçvara Bhagavån will love you as He does Brahmåjî, then
chant the mantra given to you by Çrî Gurudeva and this desire will also be fulfilled.”

141. Then Çrî Bhagavån performed the pastime of taking rest. After that, Çrî Brahmå re-
emerged from the Lord’s abode and took responsibility for creation of the fourteen worlds,
which rest on the Lord’s navel-lotus.
84 Çrî B®had-bhågavatåm®ta

142. Seeing both the wonderful form of Çrî Bhagavån and all the universes situated on His
navel-lotus, and how Brahmåjî was overwhelmed with prema upon hearing confidential
instructions from Prabhu, I began happily residing there.

143. When the night of Brahmåjî came and the dissolution of the three worlds was to take
place, Çrî Bhagavån would take Brahmåjî and happily recline on Çeßanåga.

144. By the power of Brahmaloka I saw with great astonishment how at that time the resi-
dents of Janaloka and other planets offered many extraordinary prayers to Çrî Bhagavån.

145. When sometimes Çrî Bhagavån would go somewhere, I would grieve, but when He
would return, my grief would be destroyed at the root.

146. After some time, one day Çrî Brahmå touched some foam (which was on the ocean of
cosmic devastation) out of curiosity, and then a massive demon emerged from it.

147. Out of fear of that demon, Brahmåjî went and hid somewhere. Later Çrî Bhagavån killed
that demon, but overcome with fear, Brahmåjî would not return to his abode. Then Çrî
Bhagavån appointed me to the post of Brahmå.

148. Then I created Vaiß√avas for the propagation of bhagavad-bhakti and appointed them
to all the important administrative posts such as Prajåpati and Indra.

149. In place after place I arranged for açvamedha-yajñas for the worship of Çrî Bhagavån to
be performed, by which all the universes were immersed in divine bliss.

150-151. Due to occupying the elevated post of Brahmå, all of the personified Vedas,
Purå√as, histories, yajñas, tantras, and holy places were present and ready to serve me.
Important mahå®ßis were offering me varieties of prayers. Although I was surrounded by all of
these alluring opulences, I did not abandon my indigence.

152. But caught up in the waves of the ocean of the responsibilities of being Brahmå, I did
not feel the happiness of bhagavad-bhakti in the way that I had before and I became very
worried.

153. And when I heard that my life span was only of two parårdhas (many millions of years),
I became fearful of the influence of time. When I chanted my mantra-japa to eradicate that
fear, remembrance of Vraja-bhümi gave me great pain.

154. But when Çrî Jagadîçvara Bhagavån would show me parental affection, I was elated and
my distress was mitigated.

155. Due to serving Him as a son serves a father in such close proximity, I sometimes offend-
ed Him, but He always forgave me.

156. Knowing that I was still anxious at heart, Çrî Lakßmî delighted me by consoling me with
motherly affection. In this way I resided there for a very long time.
Part Two, Chapter Two 85

157. Once, I heard some residents of Satyaloka greatly praising a jîva who had attained mukti
while residing in Bhåratavarßa (present-day India). I asked them about this wonderful occur-
rence.

158. After hearing from those all-knowing sages about the exalted nature and rarity of mukti,
I inquired from them about the method for attaining it.

159. The numerous Upanißads, who were present there in the form of goddesses, along with
the Vedas and sm®tis said, “Liberation is attained by knowledge alone—there is no other
way.”

160. Then some Purå√as and tantras gravely said, “Even that knowledge, which is so difficult
to acquire, is easily attained through bhagavad-bhakti.”

161. “Only by the cultivation of bhakti is liberation easily attained.” Then, to confirm this,
some çrutis and sm®tis also expressed their opinions.

162. Having not heard a satisfactorily clear explanation from those çrutis and sm®tis, some
important Upanißads became angry and clearly established this point by saying, “By bhakti
liberation can certainly be attained!”

163. Hearing this, some confidential Upanißads, tantras and great Purå√as smiled and
remained silent.

164-165. On the topic of whether liberation is easily attained only by chanting mantra-japa
of Çrî Bhagavån’s names, some Vedas, Purå√as, and tantras engaged in a furious debate.
Unable to tolerate this, the great Purå√as and the tantric Upanißads covered their ears and
left the assembly.

166. Next the important Purå√as and Upanißads were accepted as mediators, and they gave
their verdict that the tantric-çåstras were victorious (in their notion that liberation can be
easily attained by chanting bhagavat-mantra-japa). This assessment was also very near and
dear to me.

167. Now understanding their intention, I humbly praised the Çrîmad-Bhågavatam and the
other great Purå√as who had earlier become displeased and left, and brought them back to
the assembly.

168. When I very respectfully inquired from them concerning the tattva of liberation, the
Çrîmad-Bhågavatam along with the most exalted çrutis and tantras which proclaim Vaiß√ava
siddhånta said:

169. “Hey Gopa-kumåra, who have attained the post of Brahmå! Even though this topic
which you have inquired about is more confidential than the greatest treasure, impelled by
your virtues we will explain it.”
86 Çrî B®had-bhågavatåm®ta

170. “We are solely committed to bhagavad-bhakti. In some places we have also described
liberation and the methods for attaining it, but that was merely to expose their faults and to
advise that they should be rejected.”

171. “In the course of describing the glories of bhakti, in some places we have also sometimes
praised mukti, but not as the ultimate attainment because there is not even a scent of real
happiness in liberation.”

172. “Just as one considers himself to be happy upon being freed from a disease or when
sleeping soundly, in the same way liberation is imagined to be real happiness. Only the igno-
rant who don’t know tattva aspire for liberation.”

173. “If by any means one merely chants or hears even the dim reflection (abhåsa) of the
name of Çrî Bhagavån, he attains liberation, so how can the glories of the pure name of
Bhagavån be estimated?”

174. “Factually, only those who are devoid of good sense find liberation attractive. Please lis-
ten carefully as we explain to you the opinion of the Vedas and Purå√as.”

175-176. “Some hold the opinion that vanquishing all types of suffering is liberation. Some
hold that eliminating actions committed out of ignorance is liberation, and others consider
that overcoming illusory måyå and receiving direct perception of the soul is liberation. But
there is no real happiness in any of these. The happiness experienced upon realising the soul
to be a particle of saccidånanda is in reality very meagre.”

177. “Those who consider realising the soul to be liberation say that the pure soul is brahma,
which is without qualities, solitary, formless, and inactive.”

178. “Bhagavån is Parabrahma, Paramåtmå, and Parameçvara. He is the embodiment of sac-

cidånanda and an ocean of glories.”

179. “The simultaneous presence and absence of qualities, as well as a host of other contra-
dictions, are harmonised in Him. Brahman is famous as the bodily effulgence of Çrî
Bhagavån; that is the difference between them.”

180. “Çrî Bhagavån is the embodiment of complete happiness, and through engaging in
bhakti to His lotus feet, the jîva can certainly experience that complete happiness.”

181. “Bhagavån Çrî K®ß√a’s lotus feet are not only the very embodiment of happiness, but as
sugar is full of sweetness as well as being the origin of sweetness, they are also the original
foundation of happiness, whereas Brahman can also be said to be the embodiment of happi-
ness, but not its original foundation.”

182. “The form of the jîva is parabrahma, and Çrî Bhagavån is also saccidånanda parabrahma.”

183. “But those who know the truth say that the jîvas are parts of Çrî Bhagavån, just as sun-
rays are parts of the glaring mass of the sun.”
Part Two, Chapter Two 87

184. “Even upon attaining perfection the jîvas remain eternally different from Him, just as
sunrays are different from the sun, sparks are different from the fire, and waves are different
from the ocean.”

185. “By the çakti named Mahå-Yogamåyå, which is beginningless and arranges Çrî
Bhagavån’s pastimes, the difference between the jîvas and Parabrahma Çrî Bhagavån has
been established eternally.”

186. “It is the opinion of great personalities that due to being saccidånanda, the jîvas are
non-different from Parabrahma Himself, but due to being His parts, they are also different
from Him. Therefore, even upon attaining liberation, they remain different from Him.”

187. “The jîvas are also forms of saccidånanda, but due to the influence of Çrî K®ß√a’s måyå,
which is beginningless and the very embodiment of ignorance, they forget their own intrinsic
forms and wander in the realm of birth and death.”

188. “When the jîva realises his real form, his bewilderment is eliminated and he becomes
liberated. Then he factually experiences that he is a spiritually blissful particle of Çrî
Bhagavån.”

189. “It is well-known everywhere that according to the specific sådhana one performs, the
corresponding fruit will be attained. The happiness of liberation achieved by realising one is
a spiritual particle is only partial happiness.”

190. “Those who, due to being tormented by material bondage and being unable to taste rasa,
desire impersonal liberation, greatly praise that mukti, just as those who desire residence in
Svarga greatly praise Svarga even though it is temporary.”

191. “But in reality the ultimate happiness is automatically attained by those devotees who
are engaged in serving the lotus feet of Çrî Bhagavån.”

192. “In an effort to depict the supreme glory of the happiness arising from that service, we
have employed the word ‘ultimate’, meaning that it is simply unlimited.”

193. “Even though it is unlimited and supremely glorious, the happiness of bhakti is perpetu-
ally increasing, but the happiness of impersonal liberation does not increase; it is enclosed
within certain limits.”

194-195. “Due to being of a different class, all jîvas are different from Parabrahma, but in
truth, due to being His parts they are also non-different from Him.”

196. “Therefore, this siddhånta of simultaneous difference and non-difference, which is per-
fectly logical, is our unanimous opinion.”

197. “Many ancient histories also support this view, therefore one should not imagine these
evidences to be exaggerations.”
88 Çrî B®had-bhågavatåm®ta

198-199. “Those who consider them to be exaggerations or myths reveal their atheism and
are cast into an insurmountable hell.”

200. “Aho! How can impersonal liberation be praiseworthy, when it is condemned by the
scriptures and attained by demons who murder bråhma√as and cows?”

201. “Devotees and demons are opposite to one another in all respects, so their final destina-
tions (sådhya) and methods for attaining those destinations (sådhana) must certainly also be
opposite.”

202. “By practicing the supreme sådhana of çrî-k®ß√a-bhakti one becomes saintly, and this
sådhana bestows the supreme result, His two lotus feet.”

203. “Those exalted souls who are acquainted with the truth and who relish the mellows of
bhakti say that the nectar of Çrî K®ß√a’s lotus feet is the utmost sådhya.”

204. “It cannot be attained through karma, jñåna, or vairågya, but only through the mercy of
Çrî K®ß√a.”

205. “Karma obstructs bhakti, vairågya dries it up, and jñåna destroys it, but when they are
purified and employed in the service of bhakti, they can be beneficial in certain circum-
stances.”

206. “By receiving the mercy of Çrî Bhagavån and associating with devotees, even åtmåråma
munis abandon their attachment to Brahman and enter the path of bhakti.”

207. “By the potency of Çrî Hari even liberated souls attain transcendental bodies of saccidå-
nanda by which they worship Him with spiritual senses.”

208. “The state of being self-satisfied (åtmåråma) is attained only by renunciation of the false
ego, and those who are acquainted with the truth say that this is actually very simple.”

209. “Although liberation and the state of being åtmåråma are secondary fruits of bhakti,
devotees never accept them because they are opposed to devotion.”

210. “The supreme fruit of bhakti is prema, and the nature of prema is that it is never satis-
fied. Therefore, those who are rasika hold the opinion that secondary fruits such as liberation
are deplorable.”

211. “The fact that the state of being åtmåråma can even be attained without bhakti is not
unsettling in any way (because this type of self-satisfaction is so trivial anyway); rather rasika
devotees are of the opinion that it simply acts to magnify the glory of bhakti.”

212. “By performing the external devotion related to one’s own specific dharma, one’s con-
sciousness is purified and the state of being åtmåråma is attained, so the fruit of this external
devotion is trivial. But by practicing internal devotion, such as hearing and chanting, the
supreme fruit of prema is attained.”
Part Two, Chapter Two 89

213. “When those who have become åtmåråma worship the lotus feet of Çrî Bhagavån, with-
out obstruction they quickly become fixed in bhakti and experience the supreme happiness.”

214. “In bhakti, the devotee who experiences its pleasure (in various serving mellows), what
he is experiencing (Çrî Bhagavån with His variegated forms and pastimes), and the activities
of the senses by which he experiences it (such as hearing and chanting) are all always mani-
festing in various ways.”

215. “In their samådhi those who are åtmåråma experience only the uniform happiness of the
void. Because the mind remains inactive in that state, their happiness cannot expand.
However, because devotees’ senses, minds, and intelligence all remain active, in their puri-
fied hearts a vastly superior happiness shines, just as the sun reflects more brilliantly on a
crystal mountain.”

216. “Therefore, the happiness of bhakti, which is attained by the sweetness of the mercy of
bhakta-vatsala Çrî Bhagavån, is superior to the happiness derived from the samådhi of imper-
sonal liberation.”

217. “The happiness of impersonal liberation is completely opposed to the happiness of bhak-
ti. The happiness of mukti is perpetually uniform whereas the happiness of bhakti is variegat-
ed, remarkable, saturated with the glorious playful sweetnesses of Çrî K®ß√a, and beyond the
inference of those who don’t know bhakti-tattva.”

218. “Even though He is one, by His own potency Çrî Bhagavån exhibits at every moment
hundreds of new and fresh variegated sweetnesses of both Himself and His bhakti which are
beyond the comprehension of non-devotees.”

219. “This sweeter than sweet variegatedness is what establishes Him as Parabrahma and
Parameçvara. It is also the pinnacle of His mercy towards His devotees by which He immerses
them in the natural ecstacy of experiencing His sweetness, an ecstacy which mocks the hap-
piness of Brahman realisation.”

220. “To infinitely enthrall His devotees with the experience of His various ecstatic sweet-
nesses, Çrî Bhagavån bestows upon them spiritual senses, just as He Himself is transcendental
yet accepts senses.”

221. “Hey Gopa-kumåra! May that Çrî K®ß√a, whose various opulences, pastimes and quali-
ties are all eternal and relished by His eternal servants, who is worshipped eternally, whose
abode is eternal, and whose non-dual Brahman is eternal, protect you.”

222. “Although the ignorant should not try to penetrate the exalted rasa of the soft lotus of
bhakti with the hard thorns of logic, to delight those new sådhakas who are still attached to
the conception of impersonal liberation by convincing them to enter the path of bhakti, we
have put forth these arguments.”

223-224. “Hey Gopa-kumåra! If you consider impersonal liberation to be trivial and desire to
attain the treasure of firm attachment for pure bhagavad-bhakti, then please chant your glo-
rious mantra and now hear a very confidential secret which will delight your heart.”
90 Çrî B®had-bhågavatåm®ta

225. “Outside this brahmå√∂a, which is four billion miles in diameter, are eight coverings,
each ten times greater than the preceding one.”

226. “Crossing those eight coverings, one attains eternal liberation, and due to the absence
of material cause and effect, this area is also called Mahåkålapura.”

227. “Scholars attempt to describe this indescribable area as either possessing form or being
formless according to their own opinions.”

228. “By their own volition Çrî Bhagavån’s devotees also go there and receive darçana of the
enchanting spiritual form of Parabrahma.”

229. “By the power of your glorious mantra, your long-cherished desire to go there will soon
be directly fulfilled.”

230. “If you don’t want to wait for a very long time, then go at once to Mathurå-ma√∂ala’s
Vraja-bhümi and chant your mantra.”

231-232. Çrî Gopa-kumåra said: Hey Mathurå bråhma√a! Hearing the words of those bhakti-
çåstras, my devotion for Çrî Bhagavån increased. But in my heart, I began to think, “This is a
matter of great unhappiness—the glorious Çrî Bhagavån whom I should serve is here in the
form of my father, so why should I leave Him and go to another place?”

233. Seeing my despondency, the merciful and all-knowing Bhagavån personally gave me
these instructions:

234. “Go to Mathurå-ma√∂ala’s Vraja-bhümi, which is very dear to Me and is decorated with
the various places of My pastimes.”

235. “Çrî Brahmå himself prayed to take birth as a blade of grass there, and even after all of
this time, it is as splendid as ever.”

236. “There you will again meet your gurudeva, who is most dear to Me, and by his mercy
you will come to know everything.”

237. “You will soon see Me again in Mahåkålapura and you will be enchanted with divine
bliss.”

238. “By the influence of My mercy you will freely wander here and there and experience
hundreds of glorious wonders.”

239. “O my son, Gopa-kumåra! After some time all the desires of your heart will be fulfilled,
and you will enjoy pastimes with Me in V®ndåvana according to your own free will.”

240. Being filled with both joy and sorrow, by His order and travelling at the speed of mind, I
came at once to this enchanting V®ndåvana.
 Chapter Three—Worship

1. Çrî Gopa-kumåra said: Coming from Brahmaloka to this earth, I saw that not even a trace
of the way it had been before was visible.

2. But Çrî Mathurå-ma√∂ala, V®ndåvana, Govardhana, the Yamunå and all the stationary
living entities there were manifest in exactly the same way as before.

3. Remembering Bhagavån’s order, I began wandering around this V®ndåvana searching for
my gurudeva. Then I saw him in a kuñja, and having become overwhelmed in prema, he had
fainted.

4. Reviving him after many efforts, I offered praÌma at his feet. Seeing this, he embraced
me, and due to being all-knowing, he understood the desire of my heart (to attain libera-
tion).

5. After bathing, he taught me the regulations for meditation on the mantra which he had
previously given me. Some instructions he spoke with his lotus mouth, and others he con-
ferred through indication.

6. Then he said, “You are very dear to me, therefore I am giving you whatever wealth I have
in my possession. By the power of these even more confidential instructions, you will be able
to know and do everything.”

7. Being overjoyed, I fell at his feet, and in the meantime he vanished somewhere.

8. I was severely aggrieved in separation from him, but after steadying myself with great exer-
tion, I began respectfully chanting my mantra-japa in just the way which he had taught me.

9. Then I saw that my body was no longer composed of five material elements, and piercing
through the circle of the sun, I began seeing the numerous planets.

10. I saw that they were contaminated with many defects, decorated with only shadows of
real happiness, and illusory, like what is seen in a dream.

11. Travelling at the speed of mind, I passed all of the planets, which had previously taken
me ages to attain in sequence, in a single moment.

12. Then I arrived at the coverings of the universe, where the happiness and opulence are
millions of times greater than those of Brahmaloka.

13. Those yogîs who attain mukti in successive stages go there to enjoy the next stratum of
subtle material enjoyment.

14. In sequence they go to each material covering where they enjoy the immense pleasures
available there according to their wishes before proceeding onwards to the next covering.
92 Çrî B®had-bhågavatåm®ta

15-16. First I arrived at the covering of the Earth, where I saw Çrî P®thivî-devî, the goddess
who possesses the opulences of that covering, worshipping Çrî Varåha Bhagavån, from whose
pores the brahmå√∂as emanate, with divine paraphernalia which are not available in this
material world.

17. I saw how the entire material universe was present there in its unmanifest, subtle form.

18. After completing her worship of Çrî Bhagavån, P®thivî-devî welcomed me as a guest and
requested me, “Please stay here for some time and enjoy the pleasures available here.”

19. But at that time I felt as if something was pulling me upwards, so taking P®thivî-devî’s
permission I passed through that covering and the next six coverings as well.

20-21. In their respective coverings I saw the massive personifications of water, fire, air,
ether, false ego, and the mahat-tattva worshipping their respective Lords who are Matsya,
Sürya, Pradyumna, Aniruddha, Sa∫karßa√a, and Våsudeva Bhagavån.

22. As each successive covering is manifest from the next most subtle element, each succes-
sive covering possesses a superior object of worship, superior paraphernalia for worship, and
superior glories.

23. I passed through each covering in the same way as I had the Earth covering until I
reached the covering of material nature, which possesses a darkish hue which enchants the
eyes and heart.

24. Seeing that this hue was similar to that of my worshipable Lord, I was overjoyed and did
not wish to go any further.

25. Then, upon completing the worship of her Lord, Çrî Mohinî, the immensely beautiful Çrî
Prak®ti-devî approached me.

26. As gifts she placed before me a√imå and the other mystic perfections and just as P®thivî-
devî and the Deities of the other coverings had, implored me to stay there for some time and
enjoy the pleasures available there.

27. Then she affectionately said, “If you desire mukti, then you must appease me because I
guard the door to it.”

28. “And if you desire bhakti to Çrî Viß√u Bhagavån, then you please accept me because I am
His maidservant, sister, potency, and the giver of bhakti.”

29. I did not accept the gifts which Çrî Prak®ti-devî offered me, but understanding her to be
the potency of Çrî Viß√u, I offered pra√åma to her and began wandering around to see that
beautifully-coloured covering.

30. I saw jîvas who possessed only subtle bodies enjoying immensely beautiful material plea-
sures, which were superior in all ways to those available in all other worlds and which were
self-manifesting.
Part Two, Chapter Three 93

31. Those subtle pleasures are beyond the reach of the mind and words, their opulences
charm the heart, and they are the very origin and cause of gross material pleasures.

32. After that, by the desire of Bhagavån, I crossed over that dreadful, extensive darkness and
then I saw an extremely bright mass of light which made me partially close my eyes.

33. When I carefully and arduously fully extended my vision and looked further ahead, I saw
Parameçvara, whose effulgence was like that of millions of suns.

34. He increases the divine bliss of the eyes and heart, He is all-pervading, He is decorated
with varieties of sweetnesses which included all the symptoms of the Supreme Personality,
and He is manifest in the immensely wonderful form of parabrahma.

35. Even though being eternally situated above the modes of nature, that infallible Çrî
Bhagavån possesses all virtues, and even though formless, He still possesses a form which
delights the hearts of all, and although He enjoys as the presiding Deity of nature, He is
none-the-less separate from nature.

36. Being overwhelmed at that time by awe, fear, and ecstacy, I could not discern what I was
to do.

37. Although He is manifest only by His own wish, and He is beyond the perception of the
material senses, still, by the power of His mercy, I was receiving His direct darçana.

38. I could not discern if I was seeing Him with my eyes, with my mind, or surpassing the
functions of both of them, with my very soul.

39. When one moment I saw Him as being formless, I remembered the mercy of Çrî
Jagannåtha, but when the next moment I again saw that great effulgent form, I was over-
joyed.

40. When sometimes I would begin to merge into that effulgence, by the merciful touch of
the brilliant nails of His lotus feet I would be saved.

41. When sometimes I saw Him surrounded by perfected souls in subtle bodies who were
simultaneously different and non-different from Him, just as the sun is surrounded on all
sides by its own rays, I was delighted.

42. In this way I became immersed in divine bliss and became like those who are åtmåråma
or åptakåma (who have no unfulfilled desire).

43. Considering with various types of logic, I concluded that this place was the supreme des-
tination and the pinnacle of all spiritual fruits.

44. I was overwhelmed by the waves of the natural ecstasy of this realm, and the idea that
there was any place superior to it disappeared from my mind.
94 Çrî B®had-bhågavatåm®ta

45. But by the influence of the instructions of my mahå-bhågavata Çrî Gurudeva and by the
power of chanting my exalted mantra, my exclusive craving of “When will I receive the
darçana of my worshipable Lord?” was never lost.

46. And by seeing that effulgent Supreme Personality for a long time, the craving for the
darçana of my own worshipable Lord increased even more and special remembrance of Him
arose inside me.

47. Then I was not as satisfied as before from receiving the direct darçana of that presiding
Deity of the realm of liberation, and the inherent nature of that place made me fearful that I
might sometime merge into Him.

48. One day I was thinking, “Now I will go to Vraja-bhümi and engage in the sådhana by
which my desired fruit can be attained” and then suddenly the sounds of wonderful music
and singing became audible.

49. Hearing it, I became pleased and began looking in all directions. Then I saw descending
from an upper world an extraordinary personality riding on a bull.

50. The beautiful complexion of his celestial, auspicious form was like camphor and he had
three eyes. He was naked, and his forehead was adorned with a half-moon. He was holding a
trident, his matted locks were holding the water of the Ga∫gå, his limbs were covered in ash,
and he was wearing a beautiful garland of bones.

51. Wearing exquisite ornaments and garments, the goddess Gaurî was sitting in his lap and
he was being served with splendid paraphernalia by attendants who were similar to himself
and whose forms and actions were immensely enchanting.

52. Seeing this, I was elated and struck with wonder and I thought, “Who is this, surrounded
by his associates and splendidly situated above mukti?”

53. “His opulences surpass those of this realm of liberation, and though he is certainly a vir-
tuous personality, he appears like a great hedonist.”

54. Overjoyed upon receiving his darçana, I offered pra√åma to him and his associates and
then he mercifully glanced at me.

55. Next I joyfully approached the leader of his associates who was named Çrî Nandîçvara,
and inquired from him about this great personality.

56. He laughed and said, “O cowherd boy who only worships Çrî Gopåla, you don’t know
that this is Jagadîçvara Çrî Çiva Mahåråja?”

57. “He is the giver of both material pleasure and liberation, and he increases bhagavad-
bhakti. He is worshipable to even the liberated souls and he is dear to the Vaiß√avas.”
Part Two, Chapter Three 95

58-59. “Being overpowered by the bhakti of his friend Kuvera, he has come from his own
abode of Çivaloka, which is perfectly suitable for him and which is attained by those who
perform bhakti knowing there to be no difference between Çrî Çiva and Çrî K®ß√a, and
accompanied by his beloved Çrî Pårvatî and his other principal associates, he is now going to
adorn Kailåça Mountain with his presence.”

60. Çrî Gopa-kumåra said: Hearing this, I was overjoyed and I desired to attain some special
mercy from the very heart of that Maheçvara.

61-62. Knowing this, Çrî Çiva gave an indication with his eyes to the exalted Nandîçvara
who then gave me pure instructions by which I easily understood that Çrî Çiva is non-differ-
ent from and increases one’s prema for my own worshipable Deity, Çrî Madanagopåla.

63. Then I cheerfully joined his associates, who all delighted me. Then Çrî Nandîçvara began
describing Çrî Çiva’s extraordinary virtues, saying:

64. “In his one manifest form Çrî Çiva always resides in his own abode above this Muktiloka
where his exclusive, beloved devotees always receive his darçana.”

65. “Çrî Çiva always delights his devotees by exhibitions of dancing and singing in his devo-
tion for Çrî Bhagavån, from whom he is non-different.”

66. “Although he is Jagadîçvara himself, as if he were a servant he lovingly worships the

thousand-hooded Çrî Çeßa.”

67. Hey bråhma√a! Although I was pleased to hear that Çivaloka was superior to all other
worlds, still I felt some dissatisfaction in my heart.

68-69. Previously I could not discern the cause of my own despondency, but then, by the
mercy of my gurudeva and the power of chanting my mantra, I quickly understood that I was
suffering because I was not directly experiencing the glories and pastimes of the lotus feet of
Çrî Madanagopåla.

70. Then I told my mind that it is this same Çrî Çiva who assumes the special form of Çrî
K®ß√a and performs such wonderful, variegated pastimes.

71-72. Seeing that my mind was not satisfied with this, I said, “Hey mind! Although with Çrî
Çiva you cannot experience that kind of pastime sweetnesses, still, by his mercy, all of your
long-cherished desires will soon be completely fulfilled.”

73. In this way I satisfied my own mind. For some reason Çrî Çiva stopped there, and there-
fore I was able to happily remain with him for some time.

74. Then, from a distance, the extremely sweet sound of some mahåtmås singing and playing
music became audible.

75. Hearing this, Çrî Çiva was plunged into an ocean of bliss, and with symptoms of ecstatic
love appearing on his body, he began to dance.
96 Çrî B®had-bhågavatåm®ta

76. Then Çrî Pårvatî, who is the topmost of chaste women, along with Çrî Nandîçvara and
others encouraged their master by singing and playing music.

77. Then I saw those mahåtmås who had come. They had four-armed forms, and their youth-
fulness was adorned by their beauty and sweetness.

78. The brilliance of their limbs, which were adorned with exquisite garments and orna-
ments, obscured the bodily lustre of Çrî Çiva’s associates. Singing the great fame of their Lord,
Çrî Bhagavån, they were immersed in blissful rasa.

79. Their forms cannot be described in words, their garments and ornaments enchant the
mind, and they were accompanied by the four Kumåras, who I had seen previously in
Tapaloka.

80. By the natural influence of their darçana, my mind was attracted and delighted. At that
time I did not consider anything within or without dear to me besides the sight of them.

81. When after some time I regained my composure, being fearful and bashful I began to
think, “I am not qualified to even desire within my heart to serve them, because their service
would be very difficult for me to attain.”

82. Then this craving began tormenting wretched me: “By the mercy of Çrî Çiva, will they
speak to me even once?”

83. “From where have they come? Who are they? Will they gratify me with a merciful
glance?” What wonder is it that I was thinking like this? Even Çrî Çiva, upon embracing
them, fainted in prema.

84. After this Çrî Pårvatî, who is the faithful follower of Çrî Çiva’s very heart, understood my
mind and told Çrî Ga√eça to speak to me softly (so the other associates of Çiva could not
hear).

85. Çrî Ga√eça said: “They are eternal associates of Bhagavån Çrî K®ß√a, the master of
Vaiku√†ha. They have attained sårüpya-mukti (possessing the same form as the Lord), and
they have come from Vaiku√†ha.”

86-87. “Look! Some of them are going to the tiny universe of four-headed Brahmå, others are
quickly going to the universe of eight-headed Brahmå, which is twice its size, and others are
going to the universe of sixteen-headed Brahmå, which is twice as big again.”

88-89. “In this way there are Brahmås who possess millions of heads and suitably large uni-
verses, and being adorned with the appropriate garments, ornaments, and opulences, these
eternal associates of the Lord are proceeding towards those universes by their own volition.”
In this way Çrî Ga√eça showed me numerous eternal associates, who enchanted my eyes and
heart.
Part Two, Chapter Three 97

90-91. Then Çrî Ga√eça continued: “To protect from fear those who, at the time of dying,
even once have the dim reflection of Çrî Bhagavån’s name upon either their tongue or enter-
ing their ears and to bestow refulgent bhakti upon them, these eternal associates wander
everywhere by their own volition because bhakti is their singular dearmost object.”

92. “These four nai߆ika-brahmacårîs (the Kumåras) are Bhagavån’s incarnations as devotees.
For the welfare of all the worlds, like those eternal associates they too always wander about.”

93. “Because the Master of Tapaloka, Çrîmån Nåråya√a, doesn’t always reside there, the resi-
dents there become like orphans. So these four brothers reside in Tapaloka to bring them
happiness.”

94. “They have just returned from Vaiku√†ha where they received darçana of that Bhagavån,
who attracts everyone towards Himself by the power of His personal qualities. By His audi-
ence they have become completely blissful and now consider even the happiness of imper-
sonal liberation to be a mockery.”

95. “Having drunk the great rasa of bhakti to Çrî Bhagavån in the company of the devotees
there, they have now come here.”

96. “How can I eulogise that Vaiku√†ha-loka, which possesses the eternal, limitless supreme
happiness and the appropriate pinnacle of opulence, which is decorated with the various lîlå-
sthalîs of the lotus feet of Çrî Lakßmînåtha?”

97. “The exalted devotees easily attain that Vaiku√†ha by virtue of their prema, but for those
who desire liberation, due to their very souls being contaminated with the deplorable desire
to merge with the Lord, it is very difficult to attain.”

98. “When my father is thoroughly merciful to you, you will hear the glories of Vaiku√†ha
and also be able to go there and directly experience them.”

99. Çrî Gopa-kumåra said: Hey bråhma√a! Then an intense desire to go to Vaiku√†ha-dhåma
arose inside me, and I began dancing on the waves of a shoreless ocean of anxiety.

100. Even after considerable deliberation, I concluded that I was not qualified to go there.
Anguished, I began crying and then fainted.

101. Then Çrî Çiva Mahåråja, who is very merciful, who cannot tolerate the sufferings of oth-
ers, and who is universally dear to all Vaiß√avas, quickly lifted me up and comforted me, say-
ing:

102. “Hey Çrî Vaiß√ava! Just as you desire to reside in that Vaiku√†ha-loka, in the same way
Pårvatî and myself also desire to always reside there.”

103. “That realm is very difficult to attain; even the liberated souls pray for it. Brahmåjî, his
sons headed by Bh®gu, and even myself aspire for admission there.”
98 Çrî B®had-bhågavatåm®ta

104. “Those who have firm faith in the selfless and pure performance of their specific
var√åçrama-dharma responsibilities attain the mercy of Çrî Hari.”

105. “When one attains mercy which is one-hundred times superior to that mercy, he attains
the post of Brahmå, and when one attains mercy which is one-hundred times superior to
that, he attains my post.”

106. “And only when Çrî Bhagavån bestows mercy which is one-hundred times greater than
that upon someone do they attain Vaiku√†ha.”

107. “Hey Gopa-kumåra! Certainly you are qualified to go to Vaiku√†ha, because you are the
son of a Govardhana gopa, a devotee of Çrî K®ß√a, a disciple of a bråhma√a who is a beloved
devotee of Çrî K®ß√a, and you are devoted to your Gopåla-mantra.”

108-109. “Of the four types of mukti, this is the place of såyujya-mukti, impersonal libera-
tion. This place is attained by those sannyåsîs who are absorbed in monism, whose hearts
have become withered by the flames of the fire of the great misery of the material world, and
who, not competent to discern what is valuable and what is worthless, only accept what is
worthless.”

110. “For them, Çrî K®ß√a ordered me to conceal the path of prema-bhakti to His lotus feet
and thereby cast them into the ocean of delusion.”

111. “Those who are rasika, who are expert in relishing the divine bliss of bhagavad-bhajana,
reject this impersonal liberation. Understanding it to be an impediment to your real welfare,
you should also reject it.”

112. “You know that a bråhma√a resident of Dvårakå, who desired only the rasa of k®ß√a-
bhakti, with special cleverness retrieved his sons from this world.”

113. “Even here you received darçana of Çrî Bhagavån, and that is the fruit of your exalted
guru’s mercy upon you and your own fervent desire to receive His darçana.”

114. Çrî Gopa-kumåra said: Obtaining the mercy of Çrî Çiva Mahåråja, I was overjoyed. Hey
bråhma√a! I wanted to inquire from him further, but due to bashfulness I could not.

115. Hearing the words of Çrî Mahådeva, those eternal associates of Çrî Bhagavån respectful-
ly offered praÌma to him and with great humility said:

116. “Hey Bhagavån Mahådeva! You are non-different from Çrî Vaiku√†hanåtha and Çrî
Pårvatî is non-different from Çrî Lakßmî.”

117. “You and your goddess Çrî Pårvatî are qualified to reside there, because you are
renowned as the most intimate friend of Çrî Vaiku√†hanåtha and are His most exalted incar-
nation.”

118. “Describing yourself as a fallen soul as you just did is natural for such an immensely
beloved devotee of Çrî Bhagavån.”
Part Two, Chapter Three 99

119. “Because you taste bhakti-rasa, your glories are superior to those of all other incarna-
tions and the Vaiß√avas eulogise you.”

120. Çrî Gopa-kumåra said: Ashamed to hear himself praised, Çrî Çiva Mahåråja became
silent. Then those exalted, amicable eternal associates of Çrî Bhagavån embraced me and
said:

121. “Hey Gopa-kumåra! You worship the exalted mantra of our Master and you are very
dear to Çrî Çiva, therefore we count you among the devotees.”

122. “Having taken birth in Bengal on the banks of the Ga∫gå and being a resident of Çrî
Mathurå, the incarnation of Çrî K®ß√a named Jayanta has become your exalted guru.”

123. “Understand one thing—you are the cause of us coming here. Now please hear what
you should do for your own welfare: if you desire entrance into Vaikuàha, then renounce
everything and perform nine-fold bhakti.”

124. “To know this nine-fold bhakti, always hear the descriptions of Çrî Bhagavån’s pastimes
which are narrated in the Çrîmad-Bhågavatam and other scriptures. When you lovingly hear
these descriptions, they will quickly propel you to His realm.”

125. “Performance of any one of the limbs of this nine-fold bhakti will bestow the supreme
result, entrance into Çrî Vaiku√†ha.”

126. “You may have heard the greatness of the other human pursuits, but upon deliberation
of their results, they become insignificant and are disregarded by great souls.”

127. “Although the performance of even one limb of nine-fold bhakti bestows entrance into
Vaikuàha, still rasika devotees, to taste the wonderful varieties of sweetnesses of bhakti-rasa,
perform all nine.”

128. “By the faithful execution of devotional practices, prema for the lotus feet of Çrî K®ß√a
automatically manifests.”

129. “That prema cures the disease of the heart, which is the various material desires which
prevent one’s entrance into Vaiku√†ha.”

130. “Wherever this kind of bhakti is performed becomes Vaiku√†ha because there Çrî
Bhagavån is present.”

131. “But still, in these places where bhakti is performed, one cannot always obtain the direct
darçana of Bhagavån. Therefore, the devotees always crave entrance into Vaiku√†ha.”

132. “Besides Vaiku√†ha there is no other place where all varieties of bhakti are resolutely
performed without impediments (presented by material time or other material limitations) by
countless devotees (all possessing forms of saccidånanda).”
100 Çrî B®had-bhågavatåm®ta

133. “Do not think that bhakti is an activity of the material senses or mind; it is beyond the
modes of material nature and spiritually, eternally blissful.”

134. “By the mercy of Çrî K®ß√a, that bhakti is illuminated within pure souls who are tran-
scendental to the modes of nature and who are saccidånanda.”

135. “By accurate discrimination, a jîva becomes pure and is transferred to Çrî Hari’s abode of
Vaikuàha, where he is delighted by the various ecstasies of the various devotional activities
such as çrava√a and kîrtana.”

136. “The activities of bhakti are not merely actions of the material senses; bhakti is fully
transcendental and grants one entrance into Vaiku√†ha.”

137. “Even if someone who is indifferent to bhagavad-bhakti becomes purified by some other
means, how can he possibly enter Vaikuàha? He may attain impersonal liberation, but not
residence in Vaiku√†ha.”

138. “Only those who are limited to external vision consider the activities of bhagavad-bhak-
ti to be the same as karma. In some places bhakti has been referred to as karma, but bhakti is
transcendental and karma is material.”

139. “Perfected devotees who reside in Vaiku√†ha or any other place possess bodies, minds,
and senses which are saccidånanda and perfectly suitable for relishing bhakti.”

140. “We eternal residents of Vaiku√†ha, who are untouched by the material energy and who
perpetually taste the varieties of bhakti, are evidence of this.”

141. “Although bhakti is not a manifestation of the activities of the material senses, to
increase the new devotees’ inclination towards devotion, it appears as if it is.”

142. “The mahåtmås who are fixed in devotion do not consider bhakti to be subservient to
them; rather, they understand it to be the very embodiment of Bhagavån’s mercy.”

143. “If you desire to quickly receive darçana of Çrî Vaiku√†ha, then immediately proceed to
the exalted Vraja-bhümi because it is the fulfiller of all types of desires.”

144. “To attain the lotus feet of Çrî Bhagavån, exclusively perform pure bhakti, which con-
sists mainly of nåma-sa∫kîrtana.”

145. “Then you will quickly attain that kind of prema-bhakti by which you will be able to
enter Vaiku√†ha and happily receive darçana of Çrî K®ß√a.”

146. “Some consider the most confidential, topmost method for attaining prema not to be
kîrtana, but rather smara√a. Their argument is that because kîrtana is performed only with
the material tongue and with very little effort bestows spiritual happiness, how could it be
the best?”
Part Two, Chapter Three 101

147. “They contend that smara√a-bhakti is the best because only after extensive efforts does
the mind, which is the strongest, most restless, and the king of all the senses, become subju-
gated and purified.”

148. “But because it engages the voice, ears, and mind, and because it attracts others as it
does oneself, we consider that kîrtana is better than trying to remember the Lord with the
fickle mind.”

149. “It is the opinion of those who are attached to meditation that the voice is the conduc-
tor of all the external and internal senses, so if it becomes controlled, one becomes steadfast
and can proficiently remember the lotus feet of Çrî Bhagavån; therefore the fruit of kîrtana is
smara√a. They say that the special internal realisation of Bhagavån is called dhyåna (medita-
tion), and to have actually established one’s relationship with Him within the mind is called
smara√a.”

151. “If by the power of his meditation one can experience all the devotional activities such
as kîrtana, çrava√a, and taking darçana of the Lord within the mind, then that is superior to
performing these activities with the outer senses.”

152. “For a rasika devotee, the particular sådhana which he thoroughly adores and from
which he achieves complete happiness is the best for him, and that is what he should follow.
It is the opinion of the exalted mahåtmås that for him that is also the ultimate goal (såd-
hya).”

153. “From kîrtana the happiness of dhyåna increases, and from dhyåna the happiness of the
sweetnesses of kîrtana increases. They increase one another, therefore we see that they are
one and the same.”

154. “Dhyåna bestows happiness upon one in the same way as kîrtana does, because for those
who are extremely attached to a particular object, when they experience that thing or any-
thing related to it in their meditation, they become peaceful.”

155. “It is like when a man suffering from fever satisfies his intense thirst and becomes happy
by merely mentally drinking cool, nectarean water.”

156. “They say that although by performing kîrtana of one’s beloved object one can also
attain happiness in the same way as he can from meditation on it, the great souls sometimes
feel shy to perform kîrtana of or to glorify their beloved object even in a solitary place.”

157. “But dhyåna can only be accomplished when alone in a solitary place, whereas sa∫kîr-
tana can be accomplished when in the company of many others as well as when alone in a
solitary place.”

158. “And of the many types of Çrî K®ß√a kîrtana, the kîrtana of His name is primary.
Because it is capable of bestowing the great wealth of pure love for Him very quickly, it is
considered the best.”
102 Çrî B®had-bhågavatåm®ta

159. “The happiness that the tongue tastes while one chants Çrî K®ß√a’s nectarean name with
heartfelt love is incomparable—who can describe its glories?”

160. “Although all of Bhagavån’s names are equally glorious, by the nåma-sa∫kîrtana of one’s
favourite Deity all cherished desires are quickly fulfilled and one becomes joyful.”

161. “Due to the existence of various tastes, there are those who have loving attachment for
only one name of Bhagavån, but they also gradually find all of His names tasteful.”

162. “Manifesting in the sense of speech, the nectar of His names inundates all the other
senses with their sweetness.”

163. “His names appear primarily on the tongue, and they delight both the chanter and any-
one who hears them. Therefore, nåma-sa∫kîrtana is superior to dhyåna.”

164. “It is said that nåma-sa∫kîrtana is the best and most powerful method for attaining the
treasure of k®ß√a-prema, because like the most supremely magnetic mantra it pulls Çrî K®ß√a
towards a sådhaka.”

165. “Therefore, those who are rasika consider that sa∫kîrtana is the fruit of bhakti. It is
always effectual in bestowing the treasure of bhagavat-prema.”

166. “Some rasika devotees say that çrî-nåma-sa∫kîrtana is the very embodiment of k®ß√a-
prema because when one lovingly sings the name of His favourite Deity, prema automatically
arises.”

167. “Just as the cåtaka bird laments upon not seeing a raincloud or as cakavî birds lament at
night when separated from their husbands, devotees perpetually sing nåma-sa∫kîrtana.”

168. “Bhagavån is an ocean of variegated lîla-rasa, and only by His variegated mercy are the
varieties of sa∫kîrtana sweetnesses procured; they cannot be achieved merely by one’s own
effort.”

169. “According to their own desire, the previous sins of staunch devotees are destroyed, but
those who don’t worship Bhagavån must suffer the consequences of their actions.”

170. “But to conceal the great treasure of bhakti, the mahåtmås who devoutly perform nåma-
sa∫kîrtana sometimes exhibit faults or that they are suffering in some way.”

171. “Although merely by performance of nåma-sa∫kîrtana all of a devotee’s suffering and

faults are destroyed, still some mahåtmås, who are merciful just as Çrî Bhagavån Himself is,
accept suffering or exhibit flaws just to instruct ordinary people about proper conduct.”

172. “For example, Bharata Mahåråja, even though he possessed a thoroughly pure heart,
showed the fault of detrimental association, Yudhi߆hira Mahåråja, being the embodiment of
dharma, showed the fault of gambling, and the sinless N®ga Mahåråja showed the fault of
stealing from a bråhma√a, all just to give instruction to ordinary people.”
Part Two, Chapter Three 103

173. “Hey Gopa-kumåra! By the power of this conception, your bhakti will surmount the
greatest of obstacles. We will also help you in all circumstances.”

174. “Çrî K®ß√a must be very merciful to you, because even upon hearing the words of Çrî
Pippalåyana and the other Yogîndras who reside in Tapaloka, your desire to receive the direct
darçana of Çrî K®ß√a was not stifled.”

175. “Although it is true what Pippalåyana and the others told you, that because Bhagavån’s
form is saccidånanda, senses that are also saccidånanda are required to perceive it, by the
potency of His mercy His form can also be seen by material senses.”

176. “Although some hold the opinion that Bhagavån is seen by the eyes of transcendental
knowledge, when we see Him with these very eyes we feel great happiness and consider it our
glory that by the power of His mercy we see that transcendental Lord with our eyes.”

177. “Çrî Bhagavån can be seen by the power of His mercy or by the power of bhakti.
Therefore, even with the limited material eyes He can always be seen, just as He is in the
mind by those proficient in meditation.”

178. “If Çrî Bhagavån’s mercy is not present, then even with the mind He cannot be seen in
any way because He manifests of His own volition and is the controller of all. He is the
embodiment of spiritual pleasure, so whichever method you worship Him in will bestow
complete happiness.”

179. “Even after directly seeing Çrî Bhagavån with the eyes, varieties of His mercy are experi-
enced. Receiving His darçana is the ultimate fruit of çrava√a and all other devotional prac-
tices, and the bliss it bestows is superior to that experienced even in samådhi.”

180. “The ultimate fruit of all sådhanas is the direct darçana of Bhagavån, and by the power
of that darçana, måyå is destroyed at the root and prema increases.”

181. “Although Prahlåda and others perpetually see Him within their hearts, still they always
desire to see Him with their eyes. The proof of this is that after seeing Çrî Bhagavån on the
shore of the ocean, Prahlåda’s prema increased.” (This instance is described in the Hari-
bhakti-sudhodåya).

182. “Some devotees close their eyes upon receiving the direct darçana of Çrî K®ß√a, but this
is not meditation—they close their eyes simply because they are immersed in divine bliss. It
is actually a symptom of ecstatic love like trembling.”

183. “Dhyåna is only possible when Çrî Bhagavån is not present before one; it is not possible
in His personal presence. But sa∫kîrtana can be performed in His absence as well as in His
personal presence.”

184. “Çrî Bhagavån’s name is even more dear than His divinely auspicious form, because
through it all the world is benefited. It can be easily worshipped and there is no other object
as equally saturated with rasa as it is.”
104 Çrî B®had-bhågavatåm®ta

185. “Therefore, obeying the order of Çrî Çiva Mahåråja, quickly go to Çrî Mathuråpurî,
which is very dear to Çrî K®ß√a and to which even we offer pra√åma.”

186. Çrî Gopa-kumåra said: Hearing these nectarean instructions—which delight the ears
and heart—from those eternal residents of Vaiku√†ha, I was overjoyed. I offered pra√åma to
them as well as to Çrî Çiva accompanied by Çrî Pårvatî, and at once I arrived here in this
Vraja-bhümi. How I came here is a mystery to me.
 Chapter Four—Vaiku√†ha

1. Çrî Gopa-kumåra said: Hey bråhma√a! When I came to this V®ndåvana and began wan-
dering here and there alone, I saw that the splendour of this land was beyond anything that I
had ever seen within the entire brahmå√∂a. Then I began residing in this forest, and this
land enchanted me so much that I forgot going to Vaikuàha and other worlds as well as
everything which I had experienced there.

2. Playfully wandering in this way, I arrived in Mathuråpurî, where I heard the Çrîmad-
Bhågavatam and other scriptures from the bråhma√as there.

3. After they taught me well the methods of nine-fold bhakti, I came to this very forest
where I suddenly saw my exalted guru.

4. His appearance was splendid as before, and I offered praÌma to he who knows everything.
Then he joyfully embraced me, blessed me, and was very merciful to me.

5. By the influence of that mercy I realised deeper than deep truths of bhakti, and following
his directions I began practicing the limbs of bhakti-yoga.

6. Soon I became overcome with prema and completely helpless. At that time I could do
nothing besides sing çrî-k®ß√a-kîrtana.

7. I could only repeat His names in this way: “Çrî K®ß√a! Gopåla! Hare! Mukunda! Hey
Govinda! Hey Nandakiçora! Hey K®ß√a! Hey Çrî Yaçodå-tanaya! Hey Çrî Ballavî-jîvana! Hey
Rådhikeça! Be merciful to me!”

8. Calling out these names time and again, sometimes I danced, sometimes I cried, and some-
times I wandered like a madman, completely forgetting my bodily existence.

9. Then one day I received direct darçana of the Lord of my life, Çrî K®ß√a. I ran to grasp
Him, but overcome with prema I fainted and fell to the ground.

10. At that time some eternal residents of Vaikuàha appeared there, and to take me to
Vaikuàha, had me board their airplane. When I fully regained consciousness, I began look-
ing here and there and was completely astonished.

11. Everything appeared different to me, but when after some time I had regained my compo-
sure, I saw before me the same benevolent eternal residents of Vaikuàha which I had seen
previously in Muktiloka.

12. The splendour and complexion of their bodies put to shame the radiance of Çrî Sürya,
and they were aboard a fitting, beautiful airplane.

13. As I reverentially offered praÌma to them, they embraced me and comforted me in

many ways. They gave me hundreds of reasons why I should desire to accept a four-armed
form like theirs.
106 Çrî B®had-bhågavatåm®ta

14. I did not accept such a form, but by their influence, spiritual qualities similar to theirs
manifested in my own form as a resident of Govardhana.

15. Then I saw that we were travelling upon a supremely blissful, extraordinary, and incon-
ceivable path to Vaikuàha.

16. As we crossed the fourteen planetary systems such as Svarga and the eight material cover-
ings, casting my vision towards them I felt ashamed (because of knowing that they were all
temporary and full of misery).

17. As we passed by, the kings of each and every planet lifted up their heads and offered püjå
to me by holding handfuls of flowers and rice to their foreheads and then showering them
upon me.

18. They offered pra√åma to me and praised me by chanting “Jaya! Jaya!” time and again.
Passing all the worlds as we travelled along that path, I also saw with disdain insignificant
mukti, and going above it I arrived at Çrî Çivaloka.

19. With great jubilation I offered pra√åma to Çrî Çiva, who was accompanied by Çrî Pårvatî,
and he delighted me with words of respect and love. After that I went to Vaikuàha, which
possesses varieties of glories which are beyond the reach of the mind and words.

20. Then those eternal residents of Vaiku√†ha said to me, “You please wait here at the
entrance for a moment while we procure from your master the permission for you to enter.”

21. “Remain here, and with the eyes invigorated by the brilliance of bhagavad-bhakti, please
behold the marvellous glories of Vaikuàha and witness the waves of the ocean of astonishing
wonders never seen or heard of before.”

22. Çrî Gopa-kumåra said: After they entered and I was remaining outside the gate, I saw
someone come from another place and enter the city.

23. He was seated upon a magnificent airplane, his opulences were superior to those of hun-
dreds of brahmå√∂as, he was joyfully singing and his complexion and age were similar to
those of the Lord.

24. Mistaking him for Çrî Bhagavån, I offered pra√åma to him while saying time and again,
“Hey Nåtha! Please protect me!” He covered his ears and indicated that I should stop speak-
ing in that way.

25. Then he said, “I am not even His servant, but merely the servant of His servants,” and
went inside. After that another person, who was even more glorious and splendorous than
him, came there.

26. Seeing him, I thought that he was certainly Jagadîçvara Himself, who according to His
desire must have gone to another place and was now returning to His own city.
Part Two, Chapter Four 107

27. When I reverentially praised him while offering praÌma as I had before, he affectionate-
ly spoke to me in the same way as the previous person had and also entered the city.

28. In the same way I received darçana of many people as they entered the city, some alone,
some in couples, some in large groups, and their opulences and splendour were always more
than the ones who had preceded them.

29. Upon seeing them, as before I was plunged into the ocean of reverence and began offer-
ing them praÌma and praising them, but with the nectar of affectionate words they stopped
me from speaking in that way.

30. Some were carrying articles for the Lord’s service, such as parasols and cåmaras, and oth-
ers, being maddened by the nectar of bhakti, were quickly proceeding in.

31. As their hearts and senses were intent on their specific services, they revelled in the var-
iegated blissfulness of service.

32. Their limbs decorated the very ornaments which they were wearing, and they were all
perfectly qualified to serve their master. Engaged in the Lord’s service, they were offering
Him praÌma and singing varieties of songs.

33. Their majestic demeanours were amplifying their various opulences, and they were
exceedingly eager to have darçana of the lotus feet of Çrî Lakßmînåtha Bhagavån.

34. Some were accompanied by their family members, and others were carrying parasols and
cåmaras and other paraphernalia. Others left both their family members and paraphernalia
outside and proceeded in.

35. Some merged their family members and paraphernalia into themselves and becoming
absorbed in meditation like solitary, destitute sages, they entered.

36. Others time and again assumed various attractive forms which were adorned with various
ornaments and very enchanting.

37. Some assumed the forms of humans, and others assumed the forms of monkeys, demigods,
demons, and sages. Others bore the tilaka markings of one initiated into var√åçrama.

38. Some were like Indra, Candra, and other demigods. Some had three eyes, some four
heads, some four arms, some eight arms, and some had thousands of faces.

39. In due course I will tell you the cause of their variegated natures and appearances. All
those who are tasting the rasa of k®ß√a-bhakti possess all beauty.

40-41. Because all of the residents of Vaikuàha are beyond this material world composed of
five elements, their infinite glories as well as those of Çrî Vaiku√†hanåtha and Vaiku√†ha
itself cannot be described with examples drawn from this world.
108 Çrî B®had-bhågavatåm®ta

42-43. Hey bråhma√a! But because you are residing within this material world and because
you can only perceive and envisage material ingredients, I have utilised examples from this
world to make you understand. If I have committed any offence in doing so, I pray that Çrî
Hari will forgive me.

44. Although there appears to be gradation amongst the residents there, the glories of all of
them are equal, and none of them are discordant.

45. There is no envy or other faults to be found in any of them; instead they possess thou-
sands of genuine, natural and eternal virtues.

46. Although by external vision the residents of Vaikuàha may appear to be similar to mate-
rialists eager for mundane pleasure, their lotus feet are worshipped by liberated souls.

47. Although they have transcended material forms, still, by their own desire, they assume
various forms suitable for their master’s pastimes.

48. And although in tattva they are all one, they appear in different forms. And in the same
way, that very place and all of its airplanes and other paraphernalia are variegated.

49. Sometimes everything there seems to be made of gold and jewels, and sometimes every-
thing seems to be composed of solidified moonlight.

50. The tattva there can be comprehended only by the mercy of Çrî Vaiku√†hanåtha. There
is no other method, because the material mind does not possess the capacity to grasp it.

51-52. Without personal experience of it, no one can understand it. Only this much can be
said, that immediately upon receiving darçana of Vaiku√†ha or anything related to
Vaikuàha, the happiness of impersonal liberation is rendered insignificant, as if by its own
volition it vanishes out of shame.

53-54. When by the association of Vaiß√avas they come to know what is really valuable and
what is worthless, even those who are åtmåråma, who are devoid of all desires and who have
personally experienced the happiness of impersonal liberation, renounce the happiness of the
Brahman and enter the path of bhakti. Having gone to Vaikuàha myself, I have seen the
reason for this very clearly.

55. As I was having darçana of the residents of Vaiku√†ha as they were coming and going, I
thought to myself, “If these servants are so splendid, then what kind of opulence must their
master possess?”

56. I was so elated that I would sometimes sit and sometimes stand up again. Then those
devotees who had left me at the entrance returned and led me inside the city.

57. There I saw more wonderful than wonderful splendour which, what to speak of me, even
if Çrî Çeßa with His thousands of mouths described for the entire length Brahmå’s lifetime,
could not reach its end.
Part Two, Chapter Four 109

58. Each gate of that Vaikuàha was supervised by a gatekeeper similar in appearance to
those residents who were leading me inside. Each one would lead me to the next gate, where
after securing permission from his master, the next gatekeeper would allow me to enter.

59-60. As I passed through one gate and arrived at the next, I offered praÌma to the supervi-
sor of the gatekeepers, thinking, “This must certainly be Jagadîçvara!” As before, with great
reverence I time and again offered praÌma and praised him.

61. Then those kind-hearted devotees who were leading me inside described to me the Lord’s
uncommon symptoms (such as the mark of Çrîvatsa) and taught me how to glorify Him.

62. Passing through various wonderful gates in this way, we soon arrived in the inner cham-
bers where there was one special palace surrounded by several other palaces.

63. No one can describe the many glories of that central palace. Its radiance was like that of
millions of suns and moons, and its beauty enchants the eyes and heart.

64. In the centre of that palace was a beautiful golden siµhåsana which was studded with
varieties of the best jewels. Spread over that siµhåsana was a beautiful swan cushion with a
soft, white pillow on it which put to shame the brilliance of the full moon.

65. There I saw the eternally youthful Çrî Vaiku√†hanåtha Bhagavån, joyfully reclining with
His left elbow resting upon the pillow.

66. The beauty and sweetness of His limbs eclipsed the lustre of fresh clouds. He was wearing
varieties of golden ornaments which were studded with jewels and which enhanced His
exquisite garments, garlands, and candana.

67. His strong and broad four arms were adorned with bracelets and amulets, He was attired
in two yellow silk garments, and He was wearing beautiful earrings, the shadows of which
dangled upon His cheeks.

68. His broad chest was radiant with the kaustubha gem, and around His conchshell-like
neck was a necklace of pearls. His gentle smile made it seem as if nectar was oozing from the
moon of His face, and His eyes were like blossoming lotuses.

69. It was as if His eyebrows, for the purpose of bestowing mercy upon His devotees, were
dancing. To His left side was the becoming Çrî Lakßmî, who in a marvellous fashion was giv-
ing Him betel nuts which He was joyfully accepting.

70. His chewing of betel was enhancing the natural lustre of His lips, and when that lustre
combined with the radiance of His jasmine-bud-like rows of teeth, it increased the splendour
of His smile. His joking words were enchanting His devotees’ hearts and minds.

71. Çrî Bhüdevî, holding a cuspidor in her lotus hand, repeatedly worshipped Him with her
loving side-long glances. The personifications of the sudarçana-cakra and other weapons, all
carrying their own particular insignia on their foreheads, were serving Him.
110 Çrî B®had-bhågavatåm®ta

72. His servants’ forms were similar to His own, and holding cåmaras, fans, slippers, and
other suitable paraphernalia, they were ceremoniously surrounding Him and serving Him
with great respect.

73. With humble devotion, Çeßa, Garu∂a, Çrî Viçvakßena and other principal servants were
holding their folded palms to their heads and offering Him various types of prayers.

74. Before Him Çrî Nåradajî was wonderfully dancing, singing, and playing his vî√å, and see-
ing this, the Lord’s two beloved queens, Çrî Lakßmî and Çrî Bhüdevî, sometimes laughed very
loudly.

75. Sometimes that Çrî Vaiku√†hanåtha, to bestow special blissfulness upon His devotees
whose hearts were enraptured in Him only, extended His lotus feet for them to serve, thereby
amplifying the happiness and splendour of the entire scene.

76. Receiving darçana of Çrî Bhagavån in this way, I was so elated that I completely forgot all
of the instructions which my companions had given me. Overcome with prema, I called out,
“Hey Gopåla! O my very life!” and ran towards Him to embrace Him.

77. Then my companions withheld me from behind. In great helplessness I began piteously
lamenting, and being completely overwhelmed in prema, I fainted before Him.

78. Then my companions forcibly lifted me up and after some time, brought me back to con-
sciousness. I wiped away my tears, the very embodiment of an obstacle to receiving the Lord’s
darçana, and tentatively opened my eyes.

79. Then the crown-jewel of the kind-hearted, Çrî Bhagavån, in His deep, soft voice affec-
tionately said, “My child! Compose yourself, and quickly come to Me.”

80. When I heard my master speak in this way, I attained the zenith of divine bliss and time
and again danced like a madman. Then with great effort my companions made me calm
down.

81. Çrî Bhagavån said: “My child! Welcome! Welcome! All auspiciousness to you! For a very
long time I have been anxious to see you, and fortunately today we are finally meeting.”

82. “Hey Sakhe (dear friend)! You have passed through many lives, but never in any birth
did you come to Me.”

83. “In each of your successive births I kept hoping that you would finally come to Me, and
this hope even made Me dance like a fool.”

84. “O friend, I could not find any pretext whatsoever by which I could bring You to Me and
still honour the standards of religion.”
Part Two, Chapter Four 111

85-86. “When I realised that you may never come to Me, being eager to bestow mercy upon
you, I transgressed the perennial ethics of karma and arranged for you to take birth in this life
at Govardhana, which is very dear to Me. Then for you only I descended in the form of your
guru named Jayanta.”

87. “Today you have fulfilled my long-cherished desire. Therefore, you will permanently
reside here, experiencing happiness yourself and also giving Me happiness.”

88. Çrî Gopa-kumåra said: Drinking the sweet nectar of these words of Çrî Bhagavån, I
became maddened and was unable to offer any prayers or to know what my immediate duty
was.

89. Then I saw some cowherd boys who were decorated in the same forest dress as I was come
before Bhagavån playing their flutes. They lovingly took me into their party and comforting
and encouraging me in different ways, had me also begin playing my flute.

90. Hey bråhma√a! When I played my flute, which was born at Govardhana and is very dear
to me, the ocean of mercy and crown-jewel of skilful artists, Çrî Mådhava, and His associates
headed by Çrî Lakßmi, were all very pleased.

91. Knowing it to be time for Çrî Bhagavån to take His meal, all of His associates left. I had
no desire to leave, but still, on the order of Lakßmî, they persuaded me and led me out.

92. Whenever the immense opulences of Vaikuàha were offered to me, I shunned them.
Keeping my own opulences (which had been automatically attained upon entering
Vaikuàha) hidden, I retained my nature as a common cowherd boy and began living there.

93. All of the opulences there are saccidånanda and possess their own free volition, and
therefore they would manifest according to their will.

94. Therefore, even when opulence is unmanifest there it is none-the-less automatically

manifested, and when opulence is manifested there, indigence can also be simultaneously
present—this is the extraordinary nature of Vaiku√†ha.

95. So therefore, by dint of my previous practice, I humbly remained there, considering

myself happy in worshipping Çrî Bhagavån.

96. At that time, in my heart I concluded that by the Lord’s mercy I had received the ulti-
mate result of all of my births’ actions.

97. Aho! How wonderful! Such a rare kind of happiness, such a remarkable place, such a
splendid master, and such astounding mercy!

98. Then, by His mercy I attained the service of fanning Him with a cåmara. Playing my
flute, I felt great pleasure from receiving His darçana.

99. According to my previous tendencies, I time and again very loudly called out “Hey
K®ß√a! Hey Gopåla!”
112 Çrî B®had-bhågavatåm®ta

100. Before Him I sang many exquisite compositions describing His glorious pastimes in
Gokula.

101. Then some residents of that place took me outside. Laughing, and with their hearts
melted in affection, they began instructing me.

102. The residents of Vaiku√†ha said: “Our master is the îçvara of îçvaras. Don’t call out to
Him in this way and don’t sing in this way. Sing elegant compositions describing His real,
limitless glories.”

103. “Only to destroy the demons, protect the sådhus, and kill Kaµsa did He assume the
form of a cowherd boy through the medium of His internal potency.”

104. “Devotees do not consider the pastimes which He performed in the material world to be
the best. Glorifying these pastimes may be beneficial when one first takes up the path of
bhakti, but after coming here to Vaikuàha, it is not correct. Therefore, you should not sing
His names which are related to those pastimes.”

105. Then some other residents of Vaiku√†ha said, “No one can comprehend Bhagavån’s
mysterious pastimes. Accepting the dress of a cowherd boy is just one variety of His pastimes,
and therefore, in our opinion, there is no fault in this type of kîrtana.”

106-107. Then some of the senior residents there became angry, and rebuking them all, said,
“Hey! Why are you all speaking like fools? Being overpowered by His special affection for His
devotees, Çrî K®ß√a performed so many pastimes. Singing sa∫kîrtana of them is highly virtu-
ous and pleasing to Çrî Bhagavån.”

108. Çrî Gopa-kumåra said: At first I was ashamed, but upon hearing these words I felt some
satisfaction. Still, my heart was not completely peaceful.

109. Because I could not receive darçana of the form and pastimes of my worshipable Deity,
Çrî Madanagopåla, I became dispirited.

110. Then at that very moment I saw the crown-jewel of the all-knowing, Çrî Vaiku√†ha-
nåtha Bhagavån, in the form of Çrî Nanda-nandana, Çrî Lakßmî in the form of Çrîmatî
Rådhikå, Çrî Bhüdevî in the form of Candråvalî, and all the eternal associates there as
cowherd boys.

111. But when I could not see Çrî Madanagopåla enjoying pastimes with His eternal associ-
ates of Vraja, I felt depressed.

112. Sometimes I would see Çrî Vaiku√†hanåtha enjoying pastimes with cows in the gardens
of Vaiku√†ha, and sometimes I would see Him as I did before, as Çrî K®ß√a sitting majestically
on His siµhåsana.

113. Still I was always aware of His opulences, and I also remembered that I had come to
Vaikuàha. Therefore, due to the presence of awe and reverence, my prema was restricted
and I did not feel satisfied at heart.
Part Two, Chapter Four 113

114. In my meditation, I would embrace and kiss Çrî Gopåladeva and receive His special
mercy, but there my desire to attain such direct mercy could not be fulfilled.

115. Sometimes Çrî Bhagavån would take some of His intimate associates and disappear
somewhere, and then not seeing Him, all the residents there would grieve.

116. I asked the residents about this secret, but they did not explain it to me clearly and kept
it concealed.

117. The next moment Çrî Bhagavån reappeared there, and upon receiving His darçana,
everyone’s grief was mitigated. As before everyone was plunged into an ocean of divine jubi-
lation.

118. The influence of that world eradicated the unhappiness brought about by my inherent
nature just as the rising sun destroys the darkness.

119. Whenever my heart would feel unhappiness as before when I could not attain a desired
object, I realised the cause of that unhappiness and the excellence of Vaikuàha would eradi-
cate it.

120. I persuaded my mind in this way: “O mind! There is no benediction greater than resi-
dence in Vaiku√†ha, and there is no greater place. It is not proper for you to doubt this—
what more could you possibly desire?”

121. “Hey restless mind! Be reasonable and abandon this nature of yours. Deliberate on the
hundreds of reasons why and conclude that there is no greater peacefulness than that which
is found in this Vaiku√†ha, and there is no greater place or any greater fruit to be attained.”

122. In this way I tried very hard to convince my mind. Then at that very moment I saw how
my own body was saccidånanda, and I experienced how serving Çrî Vaiku√†hanåtha there in
Vaikuàha is the most wonderful, supreme happiness.

123. In this way, while residing in Vaikuàha, sometimes my heart was troubled and some-
times it was pleased. Then one day I met Çrî Nårada in a solitary place.

124. He is very dear to the crown-jewel of the kind-hearted, Çrî Bhagavån, and is always
immersed in the ocean of bhakti-rasa. I was elated upon receiving his blessing, and then he
placed his lotus hand, which holds the vî√å, on my head and said:

125. “Hey Gopa-kumåra! Çrî Vaiku√†hanåtha Bhagavån has been very merciful to you, but
still I see that your face is withered in sadness and you seem to be worried about something.
How can anyone be unhappy here?”

126. “I have never seen this kind of sadness in anyone here; therefore I am very astonished!
Please tell me, what is the cause of your unhappiness?”

127. Çrî Gopa-kumåra said: Hey bråhma√a! Then to Çrî Nårada, who is my supremely inti-
mate friend and like my own guru, I revealed my heart.
114 Çrî B®had-bhågavatåm®ta

128. Hearing it, he took a long breath. Then he looked around in all directions, pulled me
close to him, and said affectionately in a soft voice:

129. “By your own reasoning you have concluded that there is no greater place than
Vaiku√†ha—this is undoubtedly correct.”

130. “But just as you experience the variegated pastimes of your worshipable Deity in your
meditation, you also desire to directly experience them here in Vaiku√†ha.”

131. “Those pastimes of Çrî Bhagavån bestow great happiness and enchant the heart, but
they can only be realised by special prema. They are very confidential, and they are even
very rare for we ®ßis. Entrance into those pastimes can only be achieved by powerful prema
like that of the people of Vraja.”

132. “Those pastimes only take place in one indescribable realm, which is situated above all
other worlds, and which always attracts the minds of its devotees. By devotion to Jagadîça in
the mood of opulence you have come here to Vaikuàha, therefore how can you see these
pastimes here?”

133. “Enacted here are Çrî Bhagavån’s pastimes in the highest limit of opulence. How can
those supremely confidential pastimes be manifest here?”

134. “Therefore, abandon all types of your unhappiness and please see Çrî Vaiku√†hanåtha as
non-different from your worshipable Deity; don’t think of them as two different personali-
ties.”

135. “Then even here you will be able to experience that great, ever increasing blissfulness
by which the innermost desires of your heart will be fulfilled.”

136. Çrî Gopa-kumåra said: After this, my ears craved to hear more siddhånta from Çrî
Nårada’s mouth.

137. But due to pride and bashfulness, I was unable to ask him. Still, Çrî Nårada, the topmost
of all devotees and the knower of all, understood my mind.

138. Then, to please and gratify both my ears and his own tongue, he began briefly describing
the sentiments which were hidden inside my own heart.

139. Çrî Nårada said: “Hey Gopa-kumåra! Please don’t consider the animals, birds, shrubs,
grass, and whatever you see here to be species in the mode of ignorance.”

140. “They are all eternal associates of Çrî Bhagavån and their forms are saccidånanda. To
taste the ecstasy of different varieties of service, they have assumed these various forms.”
Part Two, Chapter Four 115

141-144. “According to the specific form and nature of Çrî Vaiku√†hanåtha which they wor-
ship, devotees attain a form suitable for His worship. Some possess human forms, others
forms of munis, others forms of demigods, and others possess forms similar to those of
Matsya, Kürma, Varåha, N®siµha, Våmana, Trilocana, Brahmå, Indra, Çeßa, Caturbhuja,
Sürya, Candra, Våyu, Agni, and others. In accordance with whichever form of Bhagavån
they worship with bhagavat-buddhi, they receive a body suitable for the worship of that par-
ticular Deity.”

145. “Devotees enter Vaiku√†ha in the same final bodies, with their specific forms and senti-
ments, with which they worshipped the lotus feet of Çrî Bhagavån in the material realm.”

146. “Because those forms and sentiments are very dear to Bhagavån, it is logical that the
devotees would desire to accept them. “

147. “In Vaiku√†ha all those devotees eternally receive darçana of the specific form Çrî
Vaiku√†hanåtha which is suitable for their sentiment of worship.”

148. “In exactly the same way as before, those devotees attain eternally new and fresh divine
blissfulness from their worship of Çrî Bhagavån, and especially here in Vaiku√†ha they always
directly experience that bhajanånanda.”

149-151. “Those devotees who receive darçana of and serve their favourite Lord, who is
always accompanied by His eternal associates, with their own special sentiments and unique
characteristics, even upon coming to this Vaiku√†ha they still desire to receive His darçana
and serve Him in precisely the same way as before. Therefore, possessing such exclusive
attachment and suitable sentiment for one particular Deity, they enter the appropriate part of
Vaiku√†ha and joyfully serve Him there just as they had before.”

152. “And upon entering Vaiku√†ha, those devotees who have no exclusive love or attach-
ment for any one specific form of Çrî Bhagavån may worship whichever form they desire.”

153. “When those who worship Çrî Lakßmîpati Bhagavån through the eight-syllable mantra
give up their present material bodies, they enter this Vaiku√†ha.”

154. “Coming here, with free volition they experience a happiness superior to what they had
known before. Although there is gradation concerning their particular rasas, they all experi-
ence the ultimate happiness.”

155. “Çrî Bhagavån appears as Çrî Nåråya√a, Çrî Dattåtreya, Çrî Paraçuråma, Çrî Kapiladeva,
and as Deities such as Çrî Jagannåtha, who are all like jewels which decorate the earth.”

156-157. “In Svarga and the other higher planets He appears as Çrî Viß√u Bhagavån,
Yajñeçvara, and other incarnations which you have personally seen. He also appears as
Matsya, Kürma, Varåha, N®siµha, Våmana, and others, and although there are differences in
Their names, forms, and pastimes, in tattva They are one and They are all saccidånanda.”
116 Çrî B®had-bhågavatåm®ta

158. “Don’t understand His having different forms and names to be similar to the jîvas under
the influence of måyå having different names and forms. The varieties of Bhagavån’s incarna-
tions appear by His saccidånanda-çakti to accommodate the variegated serving sentiments of
His devotees.”

159. “The differences in His forms is not like the difference between reflections and the
source of those reflections; in other words, you shouldn’t understand it to be like the sun’s
reflections on bodies of water. Instead, as the one sun is simultaneously seen differently by
the residents of different lands, the one Çrî Bhagavån appears in separate forms which are
suitable for His devotees’ various serving sentiments.”

160. “Although knowledge and divine bliss are two separate things, they merge and become
one in brahma. In the same way, all of Bhagavån’s many forms are one in tattva.”

161. “Although devotees may see many separate forms of Çrî Bhagavån, His eternal associ-
ates, and His dhåma in different lands or even in dreams, their variegatedness and oneness
are both real. When any one form of Bhagavån is pleased, then all of His forms are pleased.”

163. “Solely to give happiness to His many devotees is Çrî K®ß√a Bhagavån present in sepa-
rate forms in many different places.”

164. “Çrî Brahmå experienced this very thing—how Çrî K®ß√a, the killer of the Agha demon,
is one but becomes many, and becoming many is still one—when he stole the cowherd boys
and calves, and I also experienced it when I wandered through the palaces in Dvårakå.”

165. “Although the çakti of Çrî Bhagavån, who is simultaneously different and non-different,
is inconceivable, still it can be known by His exclusive devotees.”

166. “When thousands of Çrî Bhagavån’s queens simultaneously offered Him varieties of
preparations, the one Çrî Bhagavån simultaneously ate them all in such a way that each
queen thought, ‘He has accepted His meal from me first.’”

167. “When sometimes Çrî Bhagavån’s special çakti enters a qualified jîva, he is known as a
çaktyåveça-avatåra, and is considered by the wise to be similar to Çrî Bhagavån Himself.”

168. “As Bhagavån Çrî K®ß√a assumes different forms, so does His eternal beloved Çrî Mahå-
Lakßmî, who is also saccidånanda.”

169. “Çrî Lakßmî is always present at His chest rendering service to Him, and just as all incar-
nations emanate from Çrî K®ß√a, all the Lakßmî-incarnations emanate from that Çrî Mahå-
Lakßmî.”

170. “Amongst them, that Lakßmî who is the giver of a√imå and the other mystic perfections
is shunned by those who desire liberation, those who are already liberated, and devotees.”

171. “And concerning that Lakßmî whose name is famous everywhere, even Çrî Bhagavån’s
new devotees are more dear to Him than she is.”
Part Two, Chapter Four 117

172. “Understand Çrî Bhüdevî and other dear ones like Yogamåyå to also be the çakti of Çrî
Bhagavån.”

173. “Sometimes she is known as Mahå-vibhüti, sometimes as Yoga, and sometimes as

Yogamåyå.”

174. “This çakti nurtures His pastimes and is saccidånanda. She has no beginning and no
end, and she is eternal, real, and indescribable.”

175. “This çakti is the mother of variegated bhajanånanda, the divine bliss of serving Çrî
K®ß√a. She arranges the forms, appearances, ornaments, and pastimes of His incarnations,
stimulating ever-fresh and new bhajanånanda.”

176. “This Yogamåyå manifests the wonderful variety of devotees such as Çeßa and Garu∂a,
their various devotional activities such as hearing and chanting, and the variegated pastimes
which take place in Çrî Vaiku√†ha and other dhåmas.”

177. “Only Çrî Bhagavån’s pure devotees are capable of knowing this çakti and her activities.
She is beyond the reach of dry speculators and the ignorant.”

178. “Çrî Bhagavån’s two çaktis are known as para and apara, and this Yogamåyå is His para-
çakti. Because she is His natural potency, in some places she is also known by the name
Prak®ti.”

179. “Because she performs many different activities, the expansions of this para-çakti appear
in various forms. Illusory måyå, which consists of the three modes of nature, is her shadow.”

180. “This måyå is the mother of the illusory world, and she is deluding and full of darkness.
She has been creating the world of the jîvas’ bondage since time immemorial, but knowledge
of one’s real internal form defeats her. Therefore, she is known to be temporary, and is
beyond description.”

181. “She is personified as a goddess residing within the eighth material covering. But
because she does not change her form to carry out her duties, she is also known as Prak®ti.”

182. “By transcending this apara-çakti, one attains mukti and bhakti. This måyå has created
the material world to be like a phantasm.”

183. “But all the activities of Çrî K®ß√a’s para-çakti are real and permanent, like Kardama
Muni creating an aerial mansion with his mystic power.”

184. “Whatever is done by Çrî K®ß√a’s Yogamåyå, who is the bestower of the results of all
karma and whose lotus feet are worshipped by the masters of yoga, is real and eternal.”

185. “This conclusion confirms that Çrî K®ß√a is the source of all incarnations, the avatårî.
He expands into many incarnations, and none of Them are separate from Him; like Him
They are all real and eternal.”
118 Çrî B®had-bhågavatåm®ta

186. “Çrî K®ß√a’s original form contains all incarnations and is adorned with unlimited vari-
eties of glories, which are indicated by the word ‘bhaga’.”

187. “Performing varieties of sweet and enchanting pastimes, Çrî K®ß√a exhibits His own spe-
cial glories, which are superior to those of even Vaiku√†hanåtha Çrî Nåråya√a and which can
be experienced only when one’s heart is melted with prema-bhakti.”

188. “By serving their favourite Lord in their specific rasa, the devotees of each and every
incarnation attain the supreme happiness.”

189. “Çrî Bhagavån bestows the appropriate fruit upon His devotees according to their partic-
ular mode of worship, and attaining that fruit, they are always satisfied.”

190. “Çrî K®ß√a’s pastimes are characterised by the opulence of variegatedness, and His devo-
tees relish the rasa of that variegatedness according to their particular taste. Varieties of opu-
lences are exhibited in those pastimes, the intentions of which are deeper than millions of
oceans. Therefore, who could possibly comprehend those pastimes through logic?”

191. “This bestowal of fruits according to His devotees’ particular tastes confirms the
immense glories of Çrî K®ß√a’s mercy. And even though they receive their results in this gra-
dation, His devotees, engaged in their own modes of devotion and free from rivalry and other
faults, attain the utmost happiness of service.”

192. “Because they are saccidånanda and not infected by any form of ignorance, His eternal
associates don’t consider any lesser happiness to be great happiness, as worldly people consid-
er material happiness to be great happiness, or as jñånîs consider the inferior happiness of lib-
eration to be the ultimate happiness.”

193. “It is only imagination to think that devotees feel varying levels of happiness in their
particular rasas—all of them consider that the happiness of their particular service is the
utmost.”

194. “Hey Gopa-kumåra! Some of those residents of Vaiku√†ha have been Çrî Bhagavån’s
associates eternally, and some have come here by attaining His mercy through the practice of
sådhana.”

195. “Although the bhajanånanda is the same for both of them, some imagine there to be a
difference between confidential or open service, or to be serving near to Çrî Bhagavån or at a
distance from Him.”

196. “Although there is equality between Çrî Bhagavån and His eternal associates due to
their eternal natures, none-the-less their feeling that He is the master and they are the ser-
vants is both real and eternal.”

197-198. “Although Çrî Bhagavån and His eternal associates are both saccidånanda, the
awareness of the indescribable sweetness of serving Him eternally attracts them to His lotus
feet, which themselves are an ocean of various sweetnesses.”
Part Two, Chapter Four 119

199. “Even if all the other saccidånanda incarnations were to be equated with the source of
all incarnations, Çrî K®ß√a, still He would be distinguished because of His indescribable,
renowned glories. In the same way, even though Çrî Nåråya√a and His eternal associates are
non-different, because of His sweet pastimes and grandeur, His superiority is automatically
distinguished.”

200. “Some hold the opinion that Bhagavån Çrî K®ß√a is Parabrahma, whose supremely aus-
picious form is saccidånanda, and His eternal associates are liberated particles of brahma.”

201. “But to experience the divine bliss of bhakti, by Çrî Bhagavån’s cit-vilåsa çakti (tran-
scendental pastime potency) they assume forms according to their particular serving tem-
perament.”

202. Çrî Gopa-kumåra said: O bråhma√a! Then I asked Çrî Nårada, “Hey Bhagavån! On the
earth there are so many Deities of Bhagavån. In your opinion, are they all solidified forms of
saccidånanda as Çrî Jagannåtha is?”

203. Previously Çrî Nårada had said that even though all incarnations are saccidånanda and
non-different, being merciful They are present in different places in different forms according
to Their own desires.

204. Therefore, if someone abandons all forms of sådhana and somehow begins offering püjå
to one of these Deities, not only is there no fault in it, but there will be a great gain.

205. Next I asked him, “Why then in the Purå√as do we find so many statements which con-
tradict this? Because these statements have emanated from the lotus mouths of great person-
alities, certainly they cannot be said to be unauthoritative.”

206. Hearing this, Çrî Nårada, the original guru of the path of püjå to Çrî Bhagavån, got up,
and joyfully embracing me, began to reply.

207-208. Çrî Nårada said: “Those Deities which I described before are all directly Bhagavån,
and the glories of offering püjå to Them are such that, whether the Deity has self-manifested
or been installed by a devotee, if a devotee abandons his var√åçrama responsibilities to
engage exclusively in püjå, he is not at fault.”

209. “Instead their püjå is very virtuous. This Deity worship is called uttama-bhakti and
bestows a great result.”

210. “What to speak of the glories of offering püjå to the Deity of Bhagavån, if one offers
respect to even a piece of straw with bhagavat-buddhi (awareness of Bhagavån’s presence in
everything), or once hears or chants even the semblence of bhagavat-nåma, their innermost
desires will be fulfilled and perfection will be attained.”

211. “Still there has been said to be faults in offering püjå to the Deity, who has been
installed by Vedic mantras, who is the object of all devotional activities, and who inspires
direct remembrance of Bhagavån.”
120 Çrî B®had-bhågavatåm®ta

212. “It is impossible for those devotees who are engaged in offering püjå to the Deity of
Bhagavån to ever disrespect any Vaiß√ava. Even if an offence is committed to a sådhu due to
absorption in püjå, the sådhu will never take offence, but rather will praise that devotee’s
actions greatly.”

213-215. “There are those who worship the Deity considering that He is composed of materi-
al elements and therefore different from Bhagavån Himself. They not only disrespect devo-
tees, but they disrespect all jîvas in general. Proud of their worship, they don’t recognise the
authority of the Vedic injunctions. Such devotees are less intelligent kani߆ha-adhikårîs, and
they do not attain the real fruit of püjå.”

216-218. “Although the fruit attained through this type of püjå is superior to the fruit of ordi-
nary pious activities, it is not suitable for bhagavad-bhakti. Therefore, exclusive devotees
have criticised this type of püjå in the Purå√as and other places, but it does not mean that all
püjå is deprecated.”

219. “If this kind of kani߆ha Vaiß√ava continues to perform his püjå, then by the influence
of that püjå his heart will gradually become purified.”

220. “By the mercy of Çrî Bhagavån’s devotees, who always accept only the virtues of others,
after some time all of such a kani߆ha devotee’s faults will be eradicated and he will become
an uttama devotee.”

221. “In the beginning materialistic devotees who offer püjå attain their desired fruit, but by
the influence of bhakti they eventually attain the real fruit of devotion from their püjå.”

222. “Because when in the stage of having material desires devotees don’t receive the real
fruit of bhakti from their püjå, the pure devotees have criticised their püjå, and for the same
reason, the püjå of such kani߆ha devotees has also been deprecated in the Purå√as.”

223. “Uttama devotees consider the ultimate fruit of bhakti to be receiving darçana of Çrî
Bhagavån’s lotus feet and the divine bliss of enjoying pastimes with Him.”

224. “Those devotees cannot tolerate a moment’s delay in receiving His darçana, and Çrî
Bhagavån is also unable to leave them for even one second.”

225. “Therefore, the many material fruits and even liberation are easily attained, but bhakti
is not so easily attained.”

226. “By the mercy of bhakti even Çrî Bhagavån Himself is brought under the devotees’ con-
trol. He is Maheçvara, the supreme controller, yet being controlled by His devotees, His inde-
pendence is restricted. Therefore, He does not easily give that bhakti.”

227. “But my opinion is that when Çrî Bhagavån comes under the control of His devotees,
there is no fault in it, nor does it cause Him any unhappiness. He is bhakta-vatsala, especially
affectionate to His devotees, so therefore He receives great pleasure from it and it actually
expands His great fame.”
Part Two, Chapter Four 121

228. “And especially, sometimes the crown-jewel of heroes, Çrî K®ß√a, abandons His nature
as being the topmost of those who are self-satisfied and as being the greatest mystic, but He
never abandons His quality of coming under the control of His devotees. Therefore, this one
quality is the pinnacle of His bhagavattå, His nature of being the Supreme Personality.”

229. “When prema-bhakti reaches its mature state, an indescribable, immense wealth of
mahåbhåva arises, which if analysed with the vision of tattva, is seen to dance ecstatically on
the very head of the kingdom of all happinesses.”

230. “The external symptoms of this mahåbhåva are great unhappiness and sorrow, and even
though internally they are feeling an indescribable ecstasy, Çrî K®ß√a cannot tolerate seeing
these external symptoms in His dear devotees. Therefore, He does not easily bestow this
prema-bhakti.”

231. “Another reason is that upon seeing premî devotees’ symptoms of sorrow and pain with
their external vision, worldly people become confused and do not desire to engage in bhakti.
They even laugh at such devotees, and therefore Çrî Bhagavån doesn’t easily bestow such
prema-bhakti.”

232. “Just as glass and gold are easily obtained but attaining cintåma√i is extremely rare, in
the same way the pleasures of Svarga and mukti are easily attainable but this prema-bhakti is
very rare.”

233. “Sometimes Çrî Bhagavån bestows this prema-bhakti upon those intelligent persons
who exclusively desire it and who are free from material desires.”

234. “I am not able to describe the real nature of that prema-bhakti. Even if I were to
describe some of its more moderate symptoms, it could easily be misconstrued. Therefore, the
devotees who composed the scriptures did not describe it, because it would appear repugnant
to foolish people who have no knowledge of tattva.”

235. “Only those who taste rasa can know the sweetness and exaltation of that prema-bhakti.
Hey Gopa-kumåra! You are an eternal resident of that place (Goloka), therefore by Çrî
K®ß√a’s mercy you also will soon understand this confidential matter.”

236. Çrî Gopa-kumåra said: Hey bråhma√a! These words of Çrî Nårada increased my yearn-
ing for the darçana of the lotus feet of my worshipable Lord, Çrî Gopåla, and for the special
sentiments of that type of prema-bhakti.

237. But at that very moment, thinking that both of these hopes were very difficult to attain,
I was plunged into an ocean of sorrow. Then Çrî Nårada consoled me by saying:

238. “Although this is a very deep secret and it should not be revealed here in Vaiku√†ha,
compelled by your impatience I will speak.”

239. “A short distance from here is Ayodhyåpurî where Çrî Raghunåtha resides. Some dis-
tance from there is Çrî Dvårakåpurî, which like Mathurå is supremely beautiful and very dear
to Yadupati Çrî K®ß√a. Go there and receive darçana of your worshipable Lord.”
122 Çrî B®had-bhågavatåm®ta

240. “But before going to Ayodhyå, listen carefully to an excellent procedure approved by the
rasika mahåtmås who serve the lotus feet of Çrî Raghunåtha.”

241-242. “Although by worshipping the source of all incarnations, Çrî K®ß√a, everything can
be attained, still I will tell you how to achieve the special rasa of the lotus feet of Çrî
Raghunåtha.”

243. “‘Hey Sîtåpati! Hey Lakßma√a-jye߆a-bhrata˙ (elder brother of Lakßma√a)! Hey Prabhu!
Hey Çrî Hanumån Priyeçvara!’—meditate on the renowned form, qualities, and opulences of
Çrî Raghunåtha which are described in the Vedas by performing kîrtana in this way.

244. “(If you contend that ‘I am an exclusive devotee of Çrî Gopåla, so how can I have loving
devotion for Çrî Raghunåtha?’ then listen—) One should perform the appropriate rituals to
attain his own worshipable Lord. Wherever one detects even a scent of his worshipable Lord,
even a supremely exclusive devotee whole-heartedly loves that place.”

245. “If upon receiving darçana of the lotus feet of Çrî Raghunåtha your eagerness to receive
darçana of your own worshipable Lord is not eclipsed, then Çrî Raghunåtha Himself, whose
heart is always melted with compassion, will happily send you to Dvårakåpurî.”

246. “Going there while singing the nåma-sa∫kîrtana of your Lord, you will receive darçana
of that charming Lord of your life, Çrî K®ß√a, who you have been longing to see for such a
long time, as He is surrounded by the members of the Yadu dynasty.”

247. “Çrî Ayodhyå and Çrî Dvårakå are special provinces of Vaiku√†ha; therefore, there is no
necessity of taking Çrî Vaiku√†hanåtha’s permission to go there.”

248. “On the order of that Çrî Vaiku√†hanåtha, who is the knower of all, I have come here.
You should know that everything I am speaking is nothing but His direct order.”

249. “To bestow mercy on a great devotee, Bhagavån Çrî Vaiku√†hanåtha has gone some-
where at this time. Because you will not be able to tolerate the delay until His return, it is
proper for you to promptly proceed from here.”

250. Çrî Gopa-kumåra said: Hey bråhma√a! Hearing these words from Çrî Nårada, I became
very pleased. Offering praÌma to him time and again and accepting his auspicious blessings,
in accordance with his instructions I left there.

251. Then from a distance I saw many restless monkeys jumping about and chanting “Råma!
Råma!”

252. Those monkeys snatched the flute from my hand. As I went along with them, I saw
humans who were even more beautiful than the residents of Vaikuàha.

253. The conduct of those human beings was first-class. When I went to offer praÌma to
them, they became very embarrassed and prevented me. Then I accompanied them from out-
side into the first chamber of the palace.
Part Two, Chapter Four 123

254. Then I saw Çrî Sugrîva, A∫gada, Jåmbavåna, and some more very beautiful human
beings surrounding Çrî Bharata, who was happily sitting with Çrî Çatrughna. Seeing Bharata,
I mistook him to be Çrî Raghunåtha Himself, and when I began offering him prayers, he cov-
ered his ears. Saying that they were all only Çrî Råmacandra’s servants, he stopped me prais-
ing him.

255. As I was standing before Bharata with folded hands, fearful that I had committed an
offence, Çrî Hanumån came running there and forcibly took me to an inner chamber. Then I
saw the humanlike Çrî Råmacandra, whose splendour was supremely wonderful.

256. He was joyfully sitting like a royal emperor on a raised, enchanting siµhåsana in the
middle of a remarkably beautiful palace. He was adorned with all the symptoms of a great
personality, and the sweetness of His qualities was even more exalted than that of Çrî
Nåråya√a.

257. That special sweetness captivates the heart and mind. He was holding a bow in His
lotus hand, and the shy glances from His lotus eyes were enchanting. His pastimes are those
of the king of kings, and He was articulating the principles of religion.

258. Overcome with the bliss of seeing Him, I fainted and fell before Him as if I was offering
a daöavat-praÌma. Then it seemed as if His mercy lifted me up, and I began meticulously
gazing at Him.

259. Leaving me there, to perform his service Çrî Hanumån jumped over to Çrî Råma.
Present at His left side was His beloved and perfectly becoming Çrî Sîtå, and to His right was
His younger brother Çrî Lakßma√a and other associates.

260. Sometimes Çrî Hanumån fanned Çrî Råma with a beautiful white cåmara while singing
of His virtues, and sometimes with folded hands he kneeled before Him offering prayers of
various wonderful verses which he had composed himself.

261. One moment he held a white parasol, another moment he would massage the Lord’s
feet, and at another time he would simultaneously perform two or three services.

262. Blissfully chanting “Jaya! Jaya!” I offered pra√åma to Çrî Råma time and again. Then,
with His heart melting, He satisfied me with His soft, supremely wonderful nectarean words.

263. Çrî Bhagavån said: “O dear friend Gopa-kumåra! Out of love for Me you have come
here, it is very auspicious! Now you take rest, and do not make Me unhappy by time and
again offering pra√åma—I am your old friend!”

264. “Rise! Rise! Abandon this awe and reverence—all auspiciousness to you! I am eternally
conquered by your prema.”

265. Çrî Gopa-kumåra said: Then, on the Lord’s order, Çrî Hanumån quickly approached me,
lifted me up, and placed me near the Lord’s footstool.
124 Çrî B®had-bhågavatåm®ta

266. Then in my heart I felt that not only had I finally received that fruit which I had been
craving for so long, but that I had received something beyond what I could even desire and
which I had not found anywhere up until that day.

267. In the same cowherd boy dress as before, for some time I joyfully resided there.

268. There I witnessed Çrî Raghunåtha’s regal pastimes and His fitting religious conduct.

269. But I did not see varieties of sweet pastimes like those of my worshipable Lord, nor did I
experience mercy like His.

270. Seeing that I was sad there, Çrî Hanumån narrated to me the glories of Çrî Råmacandra’s
lotus feet.

271. Directly experiencing those glories, the unhappiness of my heart was mitigated and I
began to see in Çrî Raghunåtha the attributes of my worshipable Lord, Çrî K®ß√a.

272. But when by the influence of my previous practice I remembered Vraja-bhümi, my heart
became anxious with the hope of experiencing the pastimes of Çrî K®ß√a.

273. Seeing my unhappiness, the best of Çrî Raghunåtha’s counsellors, Çrî Hanumån, com-
forted me with his wonderfully skilful logic.

274. But when my separation brought on some special sorrow, Çrî Raghunåtha Himself, who
knows the minds and hearts of all living entities and whose own heart is always soft with
kindness, consoled me with His sweet, loving words. Saying “Hey Gopa-kumåra! Joyfully
proceed to Dvårakåpurî!” He immediately sent me there with the king of the Ballükas, Çrî
Jåmbavåna.
 Chapter Five—Divine Love

1. Çrî Gopa-kumåra said: Hey bråhma√a! When I arrived at Dvårakåpurî, I saw the sons of
several Mathurå bråhma√as divided into groups with the sons of the Yådavas and playing.

2. In those Yådavas I saw an abundance of sweetness which I had never seen anywhere in all
of my travels to other worlds.

3. In the divine bliss of receiving their darçana, I forgot to offer them pra√åma, but still those
all-knowing, youthful Yådavas heartily embraced me.

4. Knowing me to be the son of a Govardhana gopa, their hearts melted in affection and
grasping my hand, they led me inside the palace.

5. From a distance I saw Çrî Bhagavån majestically sitting on a beautiful cushion placed on a
magnificent, golden siµhåsana which was studded with jewels.

6-7. He was even more well-adorned with varieties of splendorous sweetnesses than the Lord
of Vaikuàha. As if a servant devoutly serving Him, splendid adolescent youthfulness had
accepted shelter of His entire attractive, two-armed form. With the sweetness of that form,
He who is an ocean of wonderful pastimes was stealing away the hearts of His dear devotees.

8. Above Him was a great white parasol, at His sides beautiful cåmaras were being waved,
and in front of Him, on a golden footstool, were His beautiful sandals.

9. All directions were adorned with the many kinds of weapons and paraphernalia suitable
for He who is the king of kings. His servants and His opulences, such as His chariot, horses,
treasures, and pårijåta tree, were also all present there and ready to serve Him.

10-11. To Çrî K®ß√a’s right was Çrî Vasudeva, Çrî Balaråma, Akrüra and others, and to His left
were Gada, Såtyaki, the minister Vikadru, K®tavarma, and the other Yådavas joyfully sitting
on their respective thrones. In front of Him was King Ugrasena. Playing on his vî√å and
singing comical songs, Çrî Nårada was making Çrî K®ß√a and His devotees laugh.

12. Çrî Garu∂a was standing before Him offering prayers, and while massaging His feet, Çrî
Uddhava pleased Çrî K®ß√a by telling Him loving secrets about Vraja.

13. Having darçana from a distance of He whom I had been desiring to see for such a long
time, I became overwhelmed in prema and fainted. Then, His heart flooded with the nectar
of affection, Çrî K®ß√a ordered Çrî Uddhava to bring me to Him.

14. Seeing that I was a gopa, Çrî Uddhava was very pleased. He quickly ran over to me, and
after carefully lifting me up and bringing me back to consciousness, he took me by the hands
and led me to Çrî Bhagavån.
126 Çrî B®had-bhågavatåm®ta

15. As Çrî K®ß√a rose and stepped towards me, with his own hand Çrî Uddhava placed my
head at K®ß√a’s lotus feet.

16. Then the Lord of my life, Çrî K®ß√a, stroked my body with His lotus hand as if He was
cleansing me. Then He took the flute from my hand and began looking at it. As if terribly
aggrieved, tears of love began flowing from His eyes, and then for some time He remained
silent.

17. After asking after my welfare, He said, “No type of inauspiciousness is ever possible there
(in Gokula).” Saying this He went into an extraordinary state until Çrî Uddhava came and
began trying to help Him regain His composure.

18. Çrî Uddhava indicated to Him that all of the Yådavas such as Çrî Vasudeva and so many
kings, demigods, and ®ßis were all sitting in the assembly.

19. Then, somehow He opened His lotus eyes and seeing all of those people seated before
Him, He composed Himself and prepared to enter the inner chambers of the palace.

20. Having attained the darçana of the Lord of my life, Çrî K®ß√a, who I had been craving to
see for so long, I was plunged into an ocean of divine elation. At that time I could not know
what my duty was or what I was to say.

21. Then, as He came out of the assembly, Çrî K®ß√a showed respect to the best of the
Yådavas by giving them betelnuts, candana, and other gifts. Grasping my folded hands in His
right hand, and accompanied by Çrî Balaråma and Çrî Uddhava, He led me into the inner
chambers.

22. Then His 16,108 queens, accompanied by their maidservants and with their mother-in-
law Çrî Devakî and Çrî Rohi√î in front, with great happiness arrived there.

23-25. His principal queens such as Çrî Rukmi√î, Satyabhåmå, Jåmbavatî, Kålindî,
Mitravindå, Satya, Bhadrå, and Lakßma√å were all there. Other dear queens, who were head-
ed by a younger Rohi√î and who had all been freed from the prison of Narakåsura, who pos-
sessed suitable appearances and qualities, who were also accompanied by their maidservants,
and who were remaining reserved due to their shyness, were surrounding Çrî K®ß√a in all
directions. Also present there were His sons headed by Pradyumna and Såmba. Taking them
all, He entered His chamber, where, concealing His inner sentiments, He happily sat on a
beautiful siµhåsana.

26. At that time I saw Çrî K®ß√a, who was still holding the flute He had taken from me, and
His family members in such a way that Çrî Devakî was Çrî Yaçodå (Çrî Rohi√î remained as
she was), the queens headed by Çrî Rukmi√î were the damsels of Vraja, and His sons were all
gopas. Seeing the object of my meditation in this way, I fainted in ecstasy.

27. Then that Çrî K®ß√a (who was in the bhåva of Nanda-nandana), His heart overcome
with compassion, quickly lifted me up and by time and again stroking my body with His lotus
hands, brought me back to my senses.
Part Two, Chapter Five 127

28. Because Çrî K®ß√a was remembering Vraja, even though it was time for lunch, He was not
hungry. Then, at the insistence of His mothers, He performed His midday duties.

29. Then Çrî Devakî-nandana fed me with His own hands, and after that, to satisfy me, He
Himself also ate.

30. After having all of the boys sit in a circle and sitting Çrî Balaråma in the middle, He fed
them with His own hands as He had previously in His childhood pastimes in Vraja.

31. Then Çrî Uddhava ate Prabhu’s mahå-prasåda remnants, and knowing Çrî K®ß√a’s desire,
forcibly took me to his home.

32. There my senses fully returned to me, and pondering what I had experienced in the
palace, in great ecstasy I time and again danced. I was thinking:

33. “Aho! It is so wonderful! Today all the desires of my heart have been fulfilled! I have
received darçana of the hero of Vraja, the object of my meditation who possesses all sweet-
nesses!”

34. Whenever I would accompany Çrî Uddhava to have darçana of Prabhu, I would become
so overwhelmed in divine elation that I could do nothing besides gaze at Him.

35. Experiencing the varieties of Çrî K®ß√a’s constant mercy, I lived there in great jubilation.

36. If with her words and mind the goddess of speech herself cannot describe the euphoria I
was feeling at that time, then how can others? Even if a devotee of Bhagavån with a life span
as long as that of Brahmå were to describe it, he could never reach its limit.

37. The happiness of liberation is said to be very great, but millions of times greater than that
is the happiness available in Vaikuàha, and even greater than that is the happiness in
Ayodhyå. But the happiness of Dvårakå cannot be described in any way.

38. By the power of either their words or their mind, who could possibly describe the divine
bliss experienced by an exclusive devotee who after searching for so long has finally obtained
his innermost cherished Lord in that Çrî Dvårakå? Only those who have experienced it
themselves can possibly know it.

39. While I was residing there in this way, one day the Yådavas, whose hearts are always
melted with the desire to see the residents of the universe happy within and without, said:

40. “Hey Sakhe! The opulence of this Dvårakåpurî is superior to that of even Vaiku√†ha, and
since you have come here and will be staying with us, we do not think it is correct for you to
remain in such simple attire.”

41. “This is causing us great unhappiness; therefore please dress and decorate yourself as we
do.”
128 Çrî B®had-bhågavatåm®ta

42. Hey bråhma√a! But even though they insisted, in my heart I did not desire to dress like
them and besides, I had not heard Çrî Bhagavån express such a desire. Therefore, I remained
there wearing modest dress, as if destitute.

43. When I saw Çrî K®ß√a present in the assembly hall surrounded by all of His opulences, I
was ashamed and afraid to approach Him.

44. Sometimes I even saw Him display His four-armed form, and I never at any time saw Him
display any pastimes related to Vraja.

45. Sometimes Çrî K®ß√a would go alone to see His nearby relatives, the På√∂avas.

46. Because my long-cherished desire was not completely fulfilled, I felt sad at heart. But
when I would again see His beautiful form, qualities, and sweetnesses, I would become paci-
fied.

47. My tongue cannot possibly describe the jubilation I felt from hearing His nectarean, mer-
ciful words.

48. In this way I spent some time residing in the home of Çrî Uddhava. Whenever I felt
unhappy, I carefully concealed it.

49. Once Çrî Nårada came there. Upon seeing him I offered pra√åma, and with great glee
and wonder, I said to him:

50. “Hey Nåradajî! Of all devotees, you are the topmost! I have seen you in this same form,
dressed as a sage and playing the vî√å, in Svarga, Vaiku√†ha, and all other worlds, and now
here—what is the reason for this? I am very astonished!”

51. Çrî Nårada said: “Hey Gopa-kumåra! Coming here you are astonished? You are really a
cowherd boy—have I not already revealed this secret to you?”

52. “Just as the one Bhagavån Çrî K®ß√a is present in different places in different forms, in the
same way we servants of His also remain in separate forms.”

53. “In the same way Çrî Garu∂a simultaneously resides in Svarga and Vaiku√†ha, Çrî
Hanumån is simultaneously present in Kimpurußavarßa and Ayodhyå, and Uddhavajî, myself,
and the Yådavas live in many worlds.”

54. “All of Bhagavån’s associates are eternal, and we serve Him by assuming forms suitable
for His pastimes. Even though we all have one form, in the same way as Çrî Bhagavån does,
we assume different forms.”

55. “In the same way, Bhagavån’s appearance, name, pastimes, and abode are one yet they
expand into many, and they are all real and eternal.”
Part Two, Chapter Five 129

56. “Hey Gopa-kumåra! I am astonished that although your form is also saccidånanda, due to
your playfulness you have not abandoned your previous nature. And even more astonishing is
that even upon coming here, you are still not satisfied! Now also you appear very aggrieved.”

57. Then, grasping Çrî Nårada’s feet, I offered namaskåra and humbly said, “Hey Bhagavån!
You know full well the feelings of my heart!” Then, smiling, Çrî Nårada looked at Uddhava
and said:

58. “Hey Uddhava! This is the son of a Govardhana gopa. He is searching for something
which cannot be attained by myself or even you.”

59. “With great eagerness he has been wandering here and there in his search. His failure to
attain it has brought him great grief, and in every world he has gone to, even here, he has not
felt satisfied.”

60-61. “Therefore, hey Uddhavajî! This is a matter of great sorrow! You are always a well-
wisher of the residents of Vraja and he is residing with you, but still you have never made
him understand that the happiness he is aspiring for and the sådhana for attaining it are both
very rare! We are also always praying for it, but even for us it is very difficult to attain.”

62. Çrî Uddhava said: “This Gopa-kumåra took birth in Vraja-bhümi in the home of a gopa.
Because his demeanour is like that of a gopa and he has exclusive attachment for the worship
of Çrî Gopåla, he is therefore superior to us.”

63. Hearing this Nåradajî was very pleased. He gleefully embraced Çrî Uddhava and said,
“Hey Uddhava! Quickly instruct him on how he can attain his worshipable Deity!”

64. Çrî Uddhava replied, “Hey mahåmuni! I am a kßatriya by caste, and therefore I am not
qualified to give instruction in your presence.”

65. Then Çrî Nårada laughed very loudly and said, “Hey Uddhava! Even after coming here to
Vaiku√†ha you have not abandoned your identity as a kßatriya?”

66. Then, smiling, Uddhava said, “What to speak of myself, even Prabhu Çrî K®ß√a has not
abandoned His caste-identity here.”

67. “Just as He observed the principles of eternal religion and household life, conquered ene-
mies, and showed respect to His elders and the bråhma√as in His manifest pastimes in the
material world, He does here also.”

68. Hearing this Çrî Nårada was overjoyed and began laughing. In great wonder he jumped
about and said in a loud voice:

69. “Aho! Just as the glories of the sweetness of Çrî Bhagavån’s pastimes are wonderful, in the
same way the gravity of His devotees’ exclusive attachment for Him is also wonderful.”
130 Çrî B®had-bhågavatåm®ta

70. “How astonishing it is that just as He observed the principles of eternal religion and
household life, conquered enemies, and showed respect to His elders and the bråhma√as in
His manifest pastimes in the material world, He also does here in Dvårakå, which is situated
above even Vaiku√†ha.”

71. “Being bewildered in experiencing these pastimes I cannot discern if we are now in the
Dvårakå situated in the spiritual realm, or the Dvårakå situated in the material world.”

72. “Hey Uddhavajî! You exclusively desire prema-bhakti for the lotus feet of Çrî K®ß√a; He is
very dear to His devotees and His singular innermost desire is to fulfil the desires of His devo-
tees. Therefore, both of you are acting appropriately.”

73. “Your conduct is dissimilar to that of the residents of Vaiku√†ha, nor is it like that of the
residents of the material world. In the same way, Çrî Bhagavån also doesn’t expect from you
conduct suitable for the mood of opulence, or worldly conduct either.”

74. “It is only an expression of your humility when you say, ‘I am a kßatriya, I am not qualified
to give instruction in your presence.’ This understanding is favourable for bhakti and always
increases it. In the same way, Çrî K®ß√a’s apparent worldly conduct is the increaser of His
devotees’ prema.”

75. “Who can describe the glories of the intense eagerness for prema in its fully mature state,
which makes He who is directly Parameçvara Himself behave as your common friend?”

76. “Aho! I eulogise that bhåva which makes Him behave as your common friend in which
His awareness of His own opulences is forgotten and which gives birth to the ultimate
prema.”

77. Hey bråhma√a! Speaking in this way, Çrî Nårada became overcome with prema and vari-
ous ecstatic symptoms became visible on his body. For a moment he became silent, and then,
seeing my grief and my desire to be instructed, he said:

78. “Hey Gopa-kumåra! You are the dearest beloved of Gopåladeva Çrî K®ß√a. That Goloka,
which is the crown-jewel of spiritual realms, is very far away from here and is situated above
all other worlds.”

79. “That Goloka is composed of Vraja-bhümi and the district of Mathurå. The goddess of
Goloka resides in that Mathuråpurî, but without its very heart, which is Vraja-bhümi begin-
ning with the V®ndåvana forest, she simply cannot exist.”

80. “That Mathurå is primarily a land of cows, and therefore it is called ‘Goloka’. Although it
is very obscure due to the presence of the places where Çrî K®ß√a performed confidential pas-
times, still, it is famous everywhere as ‘Goloka’.”

81. “That Goloka is attained only by those devotees who follow the vraja-våsîs’ thoroughly
selfless prema for Çrî K®ß√a in the mellows of dåsya, sakhya, våtsalya, or mådhurya.”
Part Two, Chapter Five 131

82. “Those devotees who see Çrî Bhagavån as the parameçvara cannot attain that prema,
because fear and reverence are always present in such aiçvarya-bhåva.”

83. “Prema is only perfected when a devotee sees Çrî Bhagavån as his best friend in life. Even
though that prema resembles worldly love, it does not exist in the material world, within the
eight material coverings, or even in Vaiku√†ha.”

84. “The prema which is reciprocated between Çrî K®ß√a and the vraja-våsîs appears to be
worldly and even sometimes transgresses the regulations governing worldly relationships.
Still, that wonderful, transcendental prema which is full of sweetness is not adulterated with
even a tinge of worldly love.”

85. “Therefore, Çrî K®ß√a’s and His devotees’ activities increase their mutual prema. But
Vaiku√†ha is a place of opulence, so that intimate prema is not possible there.”

86. “In the same way, Çrî Ayodhyå is also a place of opulence, and even more opulent still is
Çrî Dvårakå, so therefore Çrî K®ß√a has placed them separate from and very far away from
that Goloka-dhåma.”

87. “There Çrî K®ß√a and His eternal associates fully manifest happy pastimes and the very
zenith of sweetness.”

88. “I must believe that only in Goloka does Çrî Bhagavån manifest the very essence of all of
the hidden varieties of His bhagavattå, His status as the Supreme Personality.”

89. “That Goloka is situated above Vaiku√†ha, therefore it is the crown-jewel of all worlds
and its glories are the greatest of all.”

90. “Even the glories of the Mathurå and Gokula situated in the material world are superior
to those of Vaikuàha and all other worlds. Therefore, who can describe those magnificent
glories?”

91. “Hey Sakhe Gopa-kumåra! At this time my restless tongue is itching to speak! Today I
am revealing the jewel which I have long kept in the box of my heart.”

92. “When that Golokanåtha Bhagavån Çrî K®ß√a desires to enjoy varieties of loving pas-
times, at the end of Dvårapa-yuga in the twenty-eighth cycle of yugas, all of His incarnations
enter into Him as He descends at Gokula in His original form.”

93-94. “At the time of His descent all of His numerous forms which are present in Vaiku√†ha
and other worlds merge into His original form. Abandoning Çrî Vaiku√†ha and all other
worlds and all of His paraphernalia and supreme opulences there, and even disregarding the
eternally devoted Çrî Lakßmî and exclusive devotees like myself, He goes there.”

95. “This is because that happiness which He does not attain through enjoying pastimes with
numerous other devotees in numerous other worlds, He attains there in an independent and
free manner by enjoying with the vraja-våsîs, whose natures are so suitable for playful pas-
times.”
132 Çrî B®had-bhågavatåm®ta

96. “Receiving His direct darçana at that time, those greatly fortunate devotees are the recip-
ients of His complete mercy, the ultimate prema-bhakti, which has never been bestowed
upon any others at any other time.”

97. “Hey Gopa-kumåra! When Bhagavån descends into the material world, then sometimes
the darçana of Çrî Vaiku√†hanåtha will not be available in Vaiku√†ha. You have previously
experienced this yourself.”

98-100. “When Çrî K®ß√a descends, then all of His incarnations merge into Him. Therefore,
when He appears in the Mathurå of the material world, detecting in Him numerous varieties
of glorious opulences and sweetnesses, the ®ßis describe Him according to their own senti-
ments and conceptions. Some say that He is Vaiku√†hanåtha, some say that He is thousand-
headed Çeßa, some say that He is Nåråya√a, some say that He is Kßirodaçåyî Viß√u, and some
say that He is Çrî Keçava Bhagavån. Those that live on planets from where their particular
worshipable Deity has descended take His name and say that He has then descended to
Mathurå.”

101. “But I believe that the Lord of Goloka Himself, Çrî K®ß√a, eternally adorns the earth
with His own dhåma, Çrî V®ndåvana, and His unlimited varieties of pastimes.”

102. “There is no one here (in Uddhava’s home) who is opposed to the bhåva of Vraja; Çrî
Uddhava is very dear to the people of Vraja, and you are also a resident of that land.
Therefore, I will now tell you some of the hidden glories of Çrî Goloka.”

103. “In that Vraja-bhümi, Çrî K®ß√a exhibits the zenith of His opulence, kindness, beauty,
special affection for His devotees, and sweet pastimes.”

104. “By its own qualities, that Vraja of Çrî Nandaråya has become the place of pastimes for
the consort of Çrî Vaiku√†hanåtha, Çrî Mahå-Lakßmî, from whose side-long glances all of the
material world’s opulences have arisen.”

105. “Although each and every tree of Vraja-bhümi, with their fruits, flowers, and leaves, is
capable of fulfilling all of one’s desires, still, they do not always exhibit their opulences,
knowing that it would obstruct Prabhu’s carefree pastimes.”

106. “In Vraja, Çrî Nanda-nandana exhibits such mercy that to the råkßasî Pütanå who
approached Him in the guise of a mother, He gave a motherly position in His eternal pas-
times. And to her relatives like Aghåsura who were always malicious towards sådhus, in the
course of His playing He gave liberation.”

107. “He allowed Mother Yaçodå to bind Him by the waist to a grinding mortar with a cow-
rope. When the vraja-gopîs, enticing Him with their milk and yoghurt, asked Him to dance,
He did so according to their directions.”

108. “Although no one can describe the pure glories of the sweetness of His beauty, which
astounds even Himself, according to my capacity I am speaking. When the cows, birds, trees,
and creepers receive darçana of that beauty, they exhibit ecstatic symptoms such as crying
and shivering.”
Part Two, Chapter Five 133

109. “Hey Gopa-kumåra! Çrî K®ß√a’s beauty steals away the composure of the girls of Vraja,
whose lotus feet are worshipped by the best of exalted ladies, and whose beauty, natural dis-
positions, qualities, and activities are superior to those of Mahå-Lakßmî.”

110. “When those vraja-gopîs receive darçana of Çrî K®ß√a, they curse the maker of eyelids,
Brahmåjî, they praise thousand-eyed Indra, and they desire that all of their senses could
become eyes.”

111. “How can I describe the various states which the people of Vraja attained when they
received His darçana? How can I describe the glories of Vraja-bhümi, where Çrî K®ß√a
revealed such a beautiful form? The residents of Dvårakå and other dhåmas are not capable
of accepting the bhåva of the vraja-våsîs.”

112. “Çrî K®ß√a’s adolescent pastimes are symptomised by the brilliance of His youth and His
varieties of skilfulness and other qualities. Resting on His enchanting adolescence, the splen-
dour of His advancing age appears new and fresh at every moment.”

113. “In Vraja, Çrî K®ß√a performed beautiful boyhood pastimes which no other incarnation
had ever done before. Indeed, it was not even possible for other incarnations to perform
those pastimes.”

114. “My tongue desires to perpetually drink the nectar of çrî-k®ß√a-lîlå. But I am also afraid
to try and cross that nectarean ocean of His pastimes, because an unqualified person should
not undertake any task which is too difficult.”

115. “Who is that person whose heart would not be stolen away from even once drinking the
nectar of His pastimes through their ears? Therefore, my greedy tongue is renouncing its
bashfulness and endeavouring to describe those pastimes.”

116. “When Bhagavån Çrî K®ß√a was only three months old, while sleeping He broke an
oxen-cart with His soft feet. While crying and crying for breast-milk, twice He showed Çrî
Yaçodå the entire universe within His mouth.”

117. “His killing of T®nåvarta, His crawling on the ground, His stealing of butter to delight
the gopîs—hey Gopa-kumåra! May these pastimes always protect you!”

118. “While standing before Çrî Yaçodå, His skilfully glancing here and there out of fear of
the vraja-gopîs’ angry complaints, His eating clay out of curiosity, His playing with His moth-
er as she churned yoghurt—may all these pastimes protect me.”

119. “Çrî K®ß√a’s crying and crying and then breaking pots of yoghurt, His stealing butter
from containers hanging on ropes, and then being distraught with fear, fleeing with His rest-
less eyes looking here and there, are all very wonderful pastimes.”

120. “Çrî Yaçodå’s catching Him and binding Him to a grinding mortar, His breaking the
Yamalårjuna trees by dragging that mortar, and in that bound condition, His giving boons to
Nalaküvara and Ma√igrîva—all these pastimes steal away my heart.”
134 Çrî B®had-bhågavatåm®ta

121. “May that Çrî K®ß√a who killed Vatsåsura and Bakåsura while playing and herding the
calves in Çrî V®ndåvana, who is the original guru of flute players, and who, while being deco-
rated with guñjå and other forest flowers, imitates the sounds of Çrî V®ndåvana’s animals and
birds, protect me.”

122. “In the morning He took the cowherd boys and the calves to the forest of V®ndåvana
and enjoyed in various ways, and after some deliberation He entered the mouth of
Aghåsura—I worship such sweet pastimes.”

123. “When He was enjoying lunch with the cowherd boys on the bank of the Yamunå,
Brahmåjî stole the calves. Then, with a mouthful of yoghurt and rice in His hand, He wan-
dered here and there searching for them—this pastime attracts my heart.”

124. “When even Brahmå became bewildered upon seeing the sweetness of His pastimes,
who can possibly describe them? How is it that even though He would later assume the forms
of the calves and cowherd boys, yet He still searched for them as if perplexed?”

125. “Because Brahmåjî comprehended the glory of Gokula where so many varieties of pas-
times were performed, he respectfully offered prayers to that Vraja and to the embodiment of
the rasa of vraja-prema, Çrî K®ß√a.”

126. “How, in His pastime of taking the cows out to graze, Çrî K®ß√a showed respect to Çrî
Balaråma, how He extolled the splendour of Çrî V®ndåvana, and how He imitated the
singing of the bees—please remember these kinds of beautiful pastimes.”

127. “In Tålavana He crushed Dhenukåsura and his friends and relatives, and then that
evening when He returned to Vraja, He met with the gopîs—I am incapable of properly eulo-
gising such pastimes, therefore I merely offer pra√åma to them.”

128. “Because the pastimes which Çrî Yaçodå-nandana performed in Kåliya-hrad are mixed
with elation and sorrow, I am incapable of even remembering them, so tell me, how will I
possibly describe them?”

129. “How did Çrî K®ß√a angrily punish that wicked Kåliya-någa, and how did He dance with
great pleasure on Kåliya’s raised hoods?”

130. “The glories of how He defeated Kåliya and how He showed him mercy cannot be
described by even Çrî Çeßa. I offer pra√åma to that serpent’s wives, who worshipped and
offered prayers to Çrî K®ß√a to secure Kåliya’s release.”

131. “He consumed a forest fire on the bank of Kåliya-hrad and an even greater one at
Munjå†avî, and to increase the fame of Çrî Balaråma, at Bhå√∂îravana He played with the
cowherd boys—may all these pastimes bestow auspiciousness upon everyone.”

132. “How in the monsoon season He performed pastimes while standing under a tree, and in
the autumn season, seeing the lovely splendour of Çrî V®ndåvana, how He made the young
gopîs’ hearts burn with amorous passion—glory to all these pastimes.”
Part Two, Chapter Five 135

133. “Çrî Nanda-nandana’s beautiful forest attire and the sweet vibration of His flute stole
away the hearts and minds of the entire world and captivated the damsels of Vraja—when
will I receive direct darçana of these pastimes?”

134. “He stole the gopîs’ clothes and quickly climbed a kadamba tree. Then, to make them
offer prayers with folded hands, He joked with them, and removing their clothes from His
shoulder, returned them—when will I witness such pastimes?”

135. “I extol His pastime of delivering the wives of the bråhma√as who were performing sac-
rifices, where He begged from those bråhma√as and stole away the hearts of their wives,
where He welcomed them with skilful words and then, along with the cowherd boys, ate the
preparations which they had brought.”

136. “He worshipped Govardhana Hill, and by lifting it with His left hand, satisfied all of the
vraja-gopas and pulverised the pride of Indra. After that, He consoled Indra and was coronat-
ed as ‘Govinda’ by all of the demigods.”

137. “Giving the residents of Vraja darçana of Vaiku√†ha, bringing Çrî Nandaråya back from
the abode of Varu√a—I am incapable of describing such unlimited pastimes. How can His
divine sweetness be described?”

138. “Who can describe the pastimes Çrî K®ß√a performed in Vraja? Deliberating upon those
pastimes confirms that they are superior to the pastimes of any other incarnation, and when
narrations of those pastimes enter the ear, prema spontaneously appears.”

139. “The pastimes of Çrî K®ß√a are superior to the pastimes of all other incarnations, and he
who logically establishes this conclusion is fortunate indeed. I offer praÌma to those in
whose hearts undivided prema has appeared merely by hearing narrations of a fraction of
those pastimes.”

140. “Aho! Just as Çrî K®ß√a is the most extraordinary of all incarnations, in the same way
His flute, which like the most supremely beloved object always rests in His lotus hand, is
extraordinary. My tongue is incapable of even touching its glories.”

141. “Still, by His mercy and according to my capacity, I will describe the glories of the flute,
so listen carefully.”

142. “Because that enchanting bamboo flute has touched Çrî K®ß√a’s bimba-fruit lips, its
vibration can accomplish things which He could not with His own lotus mouth or through
the words of the Upanißads, Vedas, Purå√as, and other scriptures.”

143. “Upon hearing that vibration, the demigods and perfected souls who were travelling in
their airplanes with their wives all fainted in ecstatic love, and Indra, Çrî Çiva, and Çrî
Brahmå became mystified and forgot their knowledge of brahma (transcendental sub-
stance)—in other words, this doubt arose in them: ‘Is that which we meditate on brahma, or
is this flute melody brahma?’”
136 Çrî B®had-bhågavatåm®ta

144. “Upon hearing that vibration, the great sages’ samådhi was broken and symptoms of
ecstatic love manifested on their bodies. That flute melody even interrupted the orbit of the
moon and other planets which are eternally travelling on the wheel of time.”

145. “How can I describe the good fortune of the cowherd men? In their thoughts and behav-
iour they were always indifferent to their bodies and everything related to their bodies, they
had offered their very souls to the lotus feet of Çrî K®ß√a, they were devoid of any worldly or
other-worldly desires, and solely because their wives were very dear to K®ß√a, they even
offered pra√åma to their wives.”

146. “The sons of those gopas always accompanied Çrî K®ß√a like His shadow. When, desiring
to see the splendour of the forest, Çrî K®ß√a would go away from them for even one minute,
then not seeing Him they would become extremely distraught. And quickly running to Him,
they would receive great satisfaction from touching Him.”

147. “Hearing the vibration of the flute, the supremely exalted Çrî Rådhå and vraja-gopîs,
who to meet with Çrî K®ß√a had abandoned their husbands, sons, religious principles, and
shyness, attained mahåbhåva in such a way that becoming spellbound in the simultaneously
sweet and poisonous thoughts of Him, they completely forgot their own selves and became
motionless like pillars.”

148. “Please hear more of the astonishing wonders of that flute melody. When the cows,
calves, bulls, deer, the birds who reside in trees, the birds and other living entities who reside
in the water, the trees, rivers, clouds, and other entities who are devoid of intelligence heard
the vibration of the flute, they all abandoned their respective natures.”

149. “Upon hearing the melody of the flute, moving living entities became motionless and
motionless entities like stone melted and began to move. In other words, the conscious
became as if matter, and matter became as if conscious. Plunged into a great ocean of prema-
rasa, they all exhibited symptoms of ecstatic love.”

150. “The pre-eminent stage of development of the secret essence of Çrî Bhagavån’s divine
opulences is called the råsa-lîlå, where Çrî Bhagavån exhibited the zenith of His sweetness.
Even with hundreds of hopes, Çrî Lakßmî could not enter into that råsa-lîlå.”

151. “Aho! Whose heart would not be attracted by Çrî K®ß√a’s sweeter than sweet skilful
cleverness? With that shrewd cleverness He at first attracted those chaste ladies to Him by
calling them with the vibration of His flute, and then with cunning words He made them cry
in sorrow.”

152. “I praise the way in which Çrî K®ß√a at first concealed His feelings for them, but then,
upon hearing their piteous words, within an instant revealed the sentiments of His heart and
enchanted those beautiful girls of Vraja by enjoying various kinds of artful pastimes with
them.”

153. “Who would not praise the disappearing pastime of Çrî K®ß√a, who is expert at enjoying
pastimes? By doing this He made even the supremely staid and sober girls of Vraja become so
mad that they began conversing with trees.”
Part Two, Chapter Five 137

154. “Håya! It is a matter of great sorrow—I fear that Çrî K®ß√a, whose pastimes are difficult
to comprehend, because how did He bestow the highest good fortune on His supremely
beloved Çrîmatî Rådhikå, and how did He the next moment torment Her by disappearing,
leaving Her alone and shelterless in an ocean of weeping?”

155. “When those gopîs were aggrieved and singing songs of sorrow, He appeared before
them and bestowed divine bliss upon them all. After that He answered their questions and
affirmed that He was indebted to them—may that Çrî Bhagavån protect you.”

156. “Next He performed the råsa-lîlå, wherein He skilfully displayed a succession of varieties
of dancing and singing in a circular formation which were ingenious, full of unprecedented
beauty, enchanting to the entire universe, and which are stealing my heart and mind away.”

157. “Only those who yearn to drink the nectar of Çrî K®ß√a’s lotus feet can know the glories
of the tasters of the rasa of His service, the beautiful girls of Vraja. Brahmå knows well the
glories of those who have taken birth in Vraja, and Uddhava knows well the glories of the
vraja-gopîs. Therefore, Brahmåjî prayed to take birth there, and Uddhavajî prayed to attain
the dust of the feet of the beautiful girls of Vraja.”

158. “Only those who crave a particular thing can know the glories of those who have
attained it. Therefore, craving to drink the nectar of Mukunda’s lips, the vraja-gopîs extol
the abundant good fortune of the flute.”

159. “Çrî K®ß√a is always so immersed in the prema of the vraja-våsîs that even though Çrî
Brahmå time and again offers Him prayers and obeisances, He has no desire to even glance in
his direction.”

160. “And that hero of Vraja, Çrî K®ß√a, has no desire to speak for even a moment with devo-
tees like myself, even though we have no other ambition besides His lotus feet. Therefore, I
think that those vraja-våsîs must know some peculiar mantras and magical forest herbs by
which they have subjugated Çrî K®ß√a.”

161. “Who can describe the vraja-våsîs’ attachment for Him? They know Him merely as the
son of Nandaråya, and even though they serve Him in various loving ways, they pass all of
their time immensely distraught with dissatisfaction.”

162. “Those vraja-våsîs are beyond the influence of time, and they are worshipable even to
those of us who are spiritually enlightened, to those who are always enjoying the topmost
bliss in Vaiku√†ha, and to the Yådavas who reside in Dvårakå.”

163. “Çrî K®ß√a actually did not enchant the vraja-våsîs; it was them who enchanted Him—it
is true! Going to Vraja, on the pretext of offering prayers I had to remind him of His mission
as Bhagavån (to kill Kaµsa, etc.), which He had completely forgotten!”

164. “Next Çrî Akrüra, the intelligent well-wisher of the Yådavas, went to Vraja and with
great difficulty took Çrî K®ß√a to Mathurå.”
138 Çrî B®had-bhågavatåm®ta

165. “Still, K®ß√a is never able to abandon those vraja-våsîs. Even though time and again He
goes from Vraja to Mathurå, He permanently resides in Vraja and eternally enjoys pastimes
there with the vraja-våsîs.”

166. “Because Çrî K®ß√a is very playful, for the purpose of seeing what mysteriously attractive
activities the vraja-våsîs perform while they are being tossed about on the waves of the bhåva
of separation from Him, He disappears, as when He sneaks out of one kuñja and hides in
another, or when He leaves there on the pretext of being a resident of a foreign land.”

167. “My opinion is that Çrî K®ß√a is the best of charitable persons, the crown-jewel of those
who are generous. Therefore, to bestow upon His supremely beloved vraja-våsîs an indescrib-
able, extremely rare gift, He continually performs this pastime of disappearing.”

168. “Just as Çrî K®ß√a performs pastimes in Vraja-bhümi, He does also in Goloka. Therefore,
there is no difference between these pastimes, only that some are performed in the material
world, and others are performed in the spiritual world.”

169. “Although Çrî K®ß√a eternally enjoys pastimes with Çrî Nandaråya and the other devo-
tees in Goloka, those pastimes are not visible to everyone.”

170. “Just as Bhagavån has eternal associates like Çrî Garu∂a in Vaiku√†ha, in the same way
His eternal associates like Çrî Nandaråya are always present in Goloka.”

171. “In Goloka, all these devotees eternally enjoy according to their desires with the Lord of
their lives, Çrî K®ß√a.”

172. “By practicing the sådhana for going to Goloka, even while residing in the material
world sådhakas can receive the blissful darçana of Çrî Bhagavån and His pastimes.”

173. “Dear child, how is it that you are so anxious to have darçana of the lotus feet of Çrî
Gopåladeva and His sweet pastimes?”

174. “My friend, know for certain that attaining this is very rare and the sådhana for attain-
ing this is very difficult—this is my firm conclusion.”

175. “Ordinary species don’t know what is beneficial to them and what isn’t, but human
beings are capable of deliberating on this.”

176. “Of them, so many are greedy for wealth and controlled by lust. Some may be following
a religious method, but the ambition of most of them is merely promotion to the heavenly
planets.”

177. “Of the religious people, there are some who perform selfless works, and some are even
ascetics who aspire for liberation.”

178. “Of those who desire liberation, some are liberated paramahaµsas, and of them, some
are great personalities who are engaged in bhagavad-bhakti.”
Part Two, Chapter Five 139

179. “Of the devotees of Bhagavån, those fortunate souls who have prema exclusively for the
lotus feet of Çrîmån Madanagopåla are very rare indeed.”

180. “In this way the gradation in sådhakas and their respective sådhanas, as well as the
words of the scriptures which present these various sådhanas, should be understood.”

181. “Of those who are premî-bhaktas of the lotus feet of Çrî Gopåla, those who possess some
special bhåva—meaning gopî-bhåva—are extremely rare. I am not qualified to describe
them.”

182. Çrî Gopa-kumåra said: Hey bråhma√a! Having spoken in this way, Çrî Nårada embraced
Çrî Uddhava, and in a humble tone asked him, “You please say something.”

183. Then, Çrî Uddhava, overcome with prema and time and again bowing his head, said, “I
repeatedly offer pra√åma to the particles of dust of the lotus feet of the girls of Çrî Nanda-
råya’s Vraja.”

184. That instant Çrî Uddhava, who is also known as Haridåsa, became very emotional and
holding a piece of straw between his teeth, touched Çrî Nårada’s feet and said:

185. “I pray to take birth as one of the bushes, creepers, or herbs of V®ndåvana on which the
dust of the gopîs’ feet falls. The gopîs have performed the difficult task of abandoning their
friends and family members, as well as the Vedic path, to exclusively worship the lotus feet of
Çrî K®ß√a, which are sought after by the çrutis and even the Vedas themselves.” (Çrîmad-
Bhåg. 10.47.61)

186. After that, various symptoms of ecstatic love became visible in Çrî Uddhava, and being
wonderstruck and jumping about, he said:

187. “The vraja-gopîs received such mercy from Çrî K®ß√a that in the råsa-lîlå they were
enthralled upon receiving His embrace. Such mercy has never been experienced by Lakßmî-
devî herself, who is always residing at the chest of Çrî Nåråya√a, or by the women of the
heavenly planets whose lustre and fragrance resembles that of the lotus flower, what to speak
of ordinary women.” (Çrîmad-Bhåg. 10.47.60)

188. Hearing this, Çrî Nårada was struck with wonder, and seeing that I was distraught, said:

189. “Hey Gopa-kumåra! Çrî Uddhava is the best of devotees. Time and again praising the
dust of the gopîs’ feet, he prays, ‘When will I attain the good fortune of procuring the dust of
the gopîs’ feet by taking birth as a blade of grass there?’”

190. “Even Çrî Rukmi√î, who is famous as Haripriyå, who abandoned the religious principles
of elite girls to attain Çrî K®ß√a, and whose prema is so intense that upon hearing just one
joke from Çrî K®ß√a she almost died, could not attain even the scent of the vraja-gopîs’ good
fortune.”
140 Çrî B®had-bhågavatåm®ta

191. “When even such an exalted queen as Çrî Rukmi√î could not attain the good fortune of
the damsels of Vraja, then how could the best of the other queens like Kålindî and Satya-
bhåmå, who are like heavenly goddesses, and the other queens headed by Rohi√î, possibly
attain it?”

192. “I am very insignificant, so how will I describe the glories of those vraja-gopîs? Still,
because my restless tongue is destroying my composure, I am speaking.”

193. “Hey Gopa-kumåra, friend of Vrajanåtha! Çrî Uddhava is the best of all premî devotees.
Procuring the special good fortune of the essence of Çrî K®ß√a’s kindness, he went to Vraja
and received direct darçana of the entirety of the gopîs’ prema.”

194. “Receiving the special mercy of the gopîs’ association, he even temporarily forgot the
happiness of Çrî K®ß√a’s association. Therefore, he knows full well the subject matter of the
vraja-gopîs and all that he has said about them is true, because for one who has personally
experienced it, no type of doubt can remain.”

195-196. “The elderly son of Çvaphalka, Akrüra, is Çrî K®ß√a’s uncle, but his heart is dry with
knowledge and devoid of kindness. But when he was made a messenger by Kaµsa and was on
his way to Vraja, he began to meditate on the lotus feet of Çrî K®ß√a. Describing the glories of
those feet, he abandoned his insolence and glorified the damsels of Vraja, and by doing so,
even his heart became compassionate.”

197-198. “Çrî Akrüra said, ‘I will offer a da√∂avat-pra√åma to Çrî K®ß√a’s lotus feet, which are
worshipped by Çrî Brahmå, Çrî Çiva, other important demigods, Çrî Lakßmî, munis and devo-
tees, with which, accompanied by the cowherd boys, He takes the cows out to graze in
V®ndåvana, and which are tinged with the ku∫kuma from the gopîs’ breasts. Then certainly
He will place on my head His lotus hand, with which He bestows fearlessness upon those
who, being distressed out of fear of the snake of time, take shelter of Him.’”

199. “‘In that lotus hand Indra placed the fruits of his one-hundred horse sacrifices and Bali
Mahåråja placed the dominion of his entire kingdom, and during the råsa-lîlå, with that fra-
grant lotus hand He eradicated the gopîs’ fatigue.’” (Çrîmad-Bhåg. 10.38.17)

200. “Extolling the glories of the vraja-gopîs in his final moments, the righteous nai߆ika-
brahmacårî grandfather of the Kauravas and På√∂avas, Çrî Bhîßma, prayed:

201. “‘In the råsa-lîlå, Çrî K®ß√a enthralled the vraja-gopîs with His beautiful songs, fascinat-
ing movements, captivating humour, and loving glances. And when He disappeared, they
became maddened and began imitating His pastimes.’” (Çrîmad-Bhåg. 1.9.40)

202. “Receiving darçana of Çrî K®ß√a as He was departing Hastinåpura for Çrî Dvårakåpurî,
the ladies of Hastinåpura said amongst themselves:
Part Two, Chapter Five 141

203. “‘Hey Sakhî! The principal queens such as Rukmi√î whose hands Çrî K®ß√a has accepted
must certainly have worshipped Çrî Bhagavån by observing vows, bathing in sacred rivers,
and performing fire sacrifices to be time and again relishing the nectar of His lips. What can
be said then about the damsels of Vraja, who faint merely upon remembering the nectar of
those lips?’”

204. Çrî Gopa-kumåra said: Hey bråhma√a! After speaking in this way, Çrî Nårada embraced
me, and symptoms of ecstatic love such as trembling, hairs standing on end, and profuse
shedding of tears became visible in him. Then, between his teeth he clasped his tongue,
which was restless to describe the glories of the gopîs, and dancing in various ways, he
entered an extraordinary state.

205. After some time he regained his composure, and seeing poor me, he consoled me with
sweet words and said:

206. “Hey Gopa-kumåra! Everything which I have told you up to now is to always be kept
secret, and especially in places where opulence is abundantly manifest it should be kept con-
cealed.”

207. “That is why I did not reveal this subject matter to you in Vaiku√†ha, but being
enlivened by the sweetness of your bhåva, I have described something of it here.”

208. “Hey Gopa-kumåra! Before myself, Çrî Uddhava and you, I swear that while residing
here in this Dvårakåpurî, achieving Goloka is very rare and practicing the sådhana for it is
virtually impossible.”

209. “Regarding this, I will give you a very beneficial instruction, please listen: not far from
this Dvårakåpurî is Çrî Purußottama-kßetra, which you previously received darçana of in the
material world.”

210. “There Çrî Jagannåtha presides, accompanied by Çrî Balaråma and Subhadråjî. There
He also performs those pastimes which He did previously at Govardhana, Çrî V®ndåvana,
and the banks of the Yamunå.”

211. “There Çrî K®ß√a, who is the source of all incarnations, performs the pastimes of all
incarnations. In whatever form a devotee desires to see Him, He grants him darçana in that
very form.”

212. “That Purußottama-kßetra is equally as dear to Çrî K®ß√a as Mathurå is. Although the
supreme opulence is manifest there, as in Mathurå the conduct of the residents there is very
simple and charming.”

213. “Hey Gopa-kumåra! Go there, and if after having received His darçana your desires are
still not satisfied, then remain there and practice the appropriate sådhana for attaining your
worshipable Deity.”

214. “That sådhana is following the prema which the vraja-våsîs possess for the lotus feet of
Çrî Gopînåtha—besides this there is no other sådhana.”
142 Çrî B®had-bhågavatåm®ta

215. “The sole cause of that prema is the mercy of Çrî K®ß√a, which is bestowed upon some
all at once, and which others attain gradually through the execution of sådhana.”

216. “It is like a generous donor who gives cooked food to some and merely the ingredients to
others. In this way the scriptures delineate the path of sådhana.”

217. “By desiring to follow the gopas or gopîs of Vraja, considering Çrî K®ß√a to be a common
friend, son, or husband, dismissing any sense of reverence towards Him and taking shelter of
His lotus feet, that prema can be attained.”

218. “That devotion in which meditating on or singing about the pastimes of Vraja is prima-
ry, and which is ornamented with the sa∫kîrtana of your favourite name of Bhagavån, is the
sådhana which makes vraja-prema arise.”

219. “Although by the association of devotees who are favourable to your particular rasa that
prema automatically arises, still, you should carefully conceal it.”

220. “Therefore, remaining in a solitary place in Çrî K®ß√a’s favourite sporting-ground of

Vraja, you should always execute that prema-sådhana. By doing this you will certainly attain
that prema very quickly.”

221. “That prema is far removed from the sådhanas of karma, jñåna, and yoga, because no
other sådhana can produce it. That prema is the very basis of humility.”

222. “Scholars define humility as when a person, even though possessing all good qualities,
considers himself to be completely unqualified, worthless, and unintelligent.”

223. “Therefore, by his words, activities, and intelligence, it is the duty of a sådhaka to con-
duct himself in such a way that he will become fixed in humility. An intelligent man should
not do anything which is opposed to humility.”

224. “Factual humility is the mature state of prema, and this state was exhibited by the vraja-
gopîs when they were separated from Çrî K®ß√a.”

225. “And fully mature humility always increases one’s prema—therefore, humility and
prema are each other’s cause and effect.”

226. “Hey friend! The real nature of prema is only known by premî devotees. Only when the
heart is melted and when shivering and other symptoms of ecstatic love are manifest is there
prema.”

227. “In this prema, the cool water of the Yamunå is like the flames of a forest fire, and flames
appear to be like cooling Yamunå water. Poison is like nectar and nectar becomes like poison,
and death seems pleasurable whereas maintaining one’s life seems harrowing.”

228. “In this condition a premî devotee cannot even clearly discern if they are in Çrî K®ß√a’s
company or are separated from Him, or if that prema is full of divine bliss or great sorrow.”
Part Two, Chapter Five 143

229. “When the treasure of that prema arises, all the activities of the devotee become like
those of a madman. Without this type of prema, the nine methods of bhagavad-bhakti can-
not bestow happiness.”

230. “It is just as vegetables without salt, opulent preparations without hunger, scriptural
readings without knowledge of the meaning, and orchards without fruit cannot be pleasing.”

231. “In an ordinary way I have given some of the symptoms of the prema of devotees,
because I am not able to give an elaborate explanation. How can I possibly describe the
prema which the maidens of Vraja possess for Çrî K®ß√a?”

232. “When Çrî K®ß√a went to Mathurå, the vraja-gopîs experienced something more painful
than the fire of the cosmic devastation. The sole cause of that suffering was prema and this is
the very tattva of prema—don’t desire to know anything more than this.”

233. “If you attain the good fortune of receiving darçana of Çrî K®ß√a’s beloved Çrîmatî
Rådhikå, then you will achieve direct experience of the very embodiment of prema. Because
Çrîmatî Rådhikå is directly the mürti of prema, only She can describe it. Even if by their own
strength someone desires to hear about this prema which is saturated with both the supreme
blissfulness and the supreme anguish, he will not be able to do so, because both the speaker
and the listener will become spellbound.”

234. “Or if an incarnation of Çrî K®ß√acandra and Çrîmatî Rådhikå combined who can propa-
gate this kind of prema manifests, then, by receiving His darçana, you can also directly expe-
rience it. (Here Çrî Nårada indicates the incarnation of Çrî Caitanya Mahåprabhu, who
assumed the complexion and bhåva of Çrîmatî Rådhikå and who bestowed vraja-prema upon
the souls of this world.)

235. “Hey Gopa-kumåra! For the perfection of your activities you should quickly proceed to
Purußottama-kßetra. You are the recipient of Çrî K®ß√a’s mercy in a way which we are not,
because you took birth in that Vraja-bhümi.”

236. (Not able to tolerate Çrî Nårada’s assertion that Purußottama-kßetra may be superior to
Dvårakå) Çrî Uddhava said: “Hey Nåradajî! That Purußottama-kßetra is dear to Çrî K®ß√a in
the same way as this Dvårakåpurî is, and as He exhibits His supreme opulence and performs
pastimes in human form there, He does here also.”

237. “There our Master, Çrî Devakî-nandana, has assumed the motionless form of Çrî
Jagannåtha. He delights the residents of that place by eternally enjoying pastimes there.”

238. “Whatever perfection can be attained there, can also be attained here; therefore there is
no difference between these two worlds. However, going there and seeing and hearing about
vraja-lîlå, this Gopa-kumåra will become extremely unhappy.”

239. “By receiving darçana of the lotus face of Çrî Jagannåtha, by receiving His matchless
mahå-prasåda, and by observing the beautiful festivals there, his heart will indeed become
very joyful, but he will not attain the ultimate humility.”
144 Çrî B®had-bhågavatåm®ta

240. “Without such humility, that prema by which one attains Goloka will not manifest, and
until he attains Goloka, he will not be peaceful.”

241. “Hey Nåradajî! You cannot tolerate the unhappiness of others, but still you are sending
him to Purußottama-kßetra? Why are you not sending him to the very ornament of Mathurå-
ma√∂ala, Çrî Gokula?”

242. “Seeing Çrî V®ndåvana, Çrî Yamunå, Çrî Govardhana and other mountains there, auto-
matically the ultimate humility and prema arise in the hearts of great souls.”

243. “There, by crying out “Hå K®ß√a, Hå K®ß√a”, the great torment of their hearts is eradi-
cated as they eternally search for their beloved Çrî Devakî-nandana.”

244. Çrî Gopa-kumåra said: Hey bråhma√a! Hearing these logical words from the best of
ministers Çrî Uddhava, Bhagavån Nårada became elated and said:

245. “Hey Uddhavajî! You certainly love the vraja-våsîs, because you have given this Gopa-
kumåra advice by which his innermost cherished desires will quickly be fulfilled.”

246. “You know full well the glories of that Vraja-bhümi! Tolerating the pangs of separation
from your worshipable Çrî K®ß√a, you resided there for a very long time.”

247. Çrî Gopa-kumåra said: Looking in all directions and seeing that all indications were aus-
picious, Çrî Nårada, who is all-knowing and dear to the Vaiß√avas, said to me:

248. “Hey Çrîmån Gopa-kumåra, dear one of the hero of Vraja! Your innermost desires will
soon be fulfilled! O greatly fortunate one! I realised this right from the beginning!”

249. “Çrî Vaiku√†ha is a place of happiness, Çrî Ayodhyå is even more full of happiness, and
this Dvårakåpurî is even more joyful, yet even upon coming here the unhappiness of your
heart has not been mitigated. Even by receiving darçana of Çrî Bhagavån’s lotus feet in
Svarga and other planets all of one’s unhappiness is eradicated, but even here you are unhap-
py.”

250. “I can see that the unhappiness you have felt in all of these places has acted only to
increase your prema for the lotus feet of your Master, Çrî Gopåla. There is no other possible
explanation for the cause of your unhappiness.”

251. “But you could not understand this. In all of those worlds which you visited, due to the
absence of any agitation in your heart, with special bhåva you enjoyed taking darçana of
whichever form of Bhagavån was present there.”

252. “Therefore, for fulfilling your long-cherished desire, immediately proceed to Vraja-
bhümi, which is included within Mathurå-ma√∂ala and which expands the glory of the earth
planet.”

253. “There your unimpeded sådhana will bear fruit, transferring you to Goloka which is situ-
ated above Vaiku√†ha.”
Part Two, Chapter Five 145

254. Çrî Gopa-kumåra said: Hey bråhma√a! Hearing those nectarean words from Çrî Nårada,
I was elated and became very eager to go there. Then mahåtmå Uddhava, discerning my
internal desire to first take Çrî Bhagavån’s permission, said:

255. “Hey Gopa-kumåra! When desiring to go to another dhåma, it is necessary to receive

Çrî Bhagavån’s permission. Vraja-bhümi is very, very dear to Him.”

256. “That prema which cannot be attained even by direct service to Çrî K®ß√a in Dvårakå
can be attained in Vraja-ma√∂ala merely by residing there.”

257. “That is why, on the pretext of consoling Çrî K®ß√a’s dearest devotees, I resided in that
Vraja-bhümi for such a long time.”

258. “I think that upon seeing your great eagerness my master will personally lead you to
Vraja-bhümi, because you are also very, very dear to Him.”

259. Çrî Gopa-kumåra said: Drinking the nectar of his words, I became overcome with the
supreme blissfulness. Then, for a moment I felt faint and closed my eyes.

260. At that time it was apparent that someone was taking me somewhere, and when I
opened my eyes, I found myself in this very kuñja.
 Chapter Six—Fulfilment of Long-cherished Desires

1. Çrî Gopa-kumåra said: Hey bråhma√a! Coming to this V®ndåvana and following Nårada’s
instructions, in a sweet voice I began chanting the names of my dearest Çrî K®ß√a, as well as
meditating on and singing about His pastimes.

2. Remembering the condition of my heart and the bhåva that arose inside me upon seeing
His lîlå-sthalîs at that time, I feel a little bashful—how can I possibly describe that condition
to others?

3. At that time, I felt extremely aggrieved and I passed my days and nights crying pitiably. I
could not determine whether the spiritual practices which I had been observing for so long
were giving me happiness or drowning me in an ocean of sorrow.

4. I could not determine whether I was residing in the middle of a forest fire, or if I was sub-
merged in the nectarean, cooling waters of the Yamunå.

5. Sometimes I thought that I must have fallen into the hands of a knave who was drowning
me in that great ocean of unhappiness, where I could not trace even the scent of happiness.

6. Thus I resided in this way in this very kuñja, which is like an ornament of V®ndåvana.
Once, while drowning in the ocean of weeping, I fainted.

7. Then the crown-jewel of those who are merciful approached me, and with His nectarean
lotus-hand in which He holds the flute, He wiped the dust from my body.

8. Next that great knave playfully tried to bring me back to consciousness by time and again
shaking me. But it was the sweet fragrance emanating from Him, the likes of which I had
never before experienced, which, upon reaching my nose, brought me back to consciousness.

9. Receiving darçana of His lotus face, I quickly stood up in great confusion, and being over-
come with divine bliss, I tried to grasp His beautiful yellow cloth.

10. But making playful melodies on the flute, that crown-jewel of heroes moved behind me
and at that very moment, entered another kuñja and hid. I pursued Him and began looking
everywhere for Him, but could not find Him anywhere.

11. Being deprived of His darçana, I again fainted and fell into the current of the Yamunå. As
the current that was carrying me along became very fierce, I was awakened.

12. Opening my eyes, I saw that I was rising in an airplane moving faster than the speed of
mind along a celestial path until noticing that I had arrived at some other world.

13. After composing myself, I saw that I was in Vaikuàha. Being wonderstruck, I was over-
come with great bliss. Being carried along, I crossed Ayodhyå and other worlds.
Part Two, Chapter Six 147

14. In the end, I fulfilled my long-cherished desire of arriving at Goloka, which was situated
above all of those other worlds. As Govardhana, the Yamunå, etc. are situated within the
Mathurå-ma√∂ala of this world, in the same way they are all present there as well.

15. When I went to that Mathuråpurî and saw that it was identical to the Mathuråpurî of
this world, I was struck with wonder and felt immense joy.

16. But there I heard that Kaµsa had imprisoned Devakî, Vasudeva, and his own father
Ugrasena, and had usurped the kingdom.

17. Being stricken with fear of Kaµsa’s demon-friends, the Yådavas could not live freely and
happily.

18. They were constantly being tormented by Kaµsa, so some fled to other lands, and some
even took shelter of him and remained living there.

19. Hearing all of this, I did not stop there. I bathed in Viçrånta Ghå†a and quickly proceed-
ed to Çrî V®ndåvana.

20. Although demigods, kings, and even the eternal residents of Vaikuàha could not go to
that Goloka, I saw that the same customs practiced in the India of this world were prevalent
there.

21. Seeing how the sun rises there, how the residents there have the same forms, modes of
behaviour, and speak the same language as the people of this world, I was thoroughly aston-
ished and submerged in an ocean of divine bliss.

22. Within a moment I saw people who appeared to be gopas wandering in the forest and
elderly gopîs picking flowers.

23. The residents there were extraordinary—different from the residents of any of the other
worlds I had previously visited. It seemed that someone had stolen their very hearts; they
appeared to be very perturbed.

24. Merely by seeing them my sentiments became just like theirs. With great endeavour I
composed myself and very respectfully asked them this question:

25-26. “You people are experiencing a divine bliss which is rarely felt in the hearts of even
the best of paramahaµsa devotees, and for which the dear devotees of the Lord of Vaiku√†ha
are always praying. Hey kind-hearted ones! I am very fallen and have come to your shelter, so
please be merciful and look in my direction. Please tell me, who is the king of this land?
Where is His palace? And where is the path which will lead me to Him?”

27. Next I said, “You people are fortunate. I am humbly asking, be merciful and please say
something. If you are observing a vow of silence, then please convey something through the
medium of hand gestures.”
148 Çrî B®had-bhågavatåm®ta

28. “Oh, I understand—even upon hearing my aggrieved words you are not answering, so it
must be that that knave (Çrî K®ß√a) has cast a spell on you.”

29. It was the same way with whomever I saw there. Time and again I questioned them with
great humility, but they never answered me. Moving on, I came to a place where there were
many cows.

30. Looking around in all directions, I saw what appeared to be a palace, and it seemed to
possess all varieties of sweetnesses.

31. All around that palace were gopîs singing songs as they churned yoghurt. Moving a little
closer, I heard those sensational songs, as well as the tinkling of the gopîs’ ornaments.

32-33. Hearing this, I became unsteady in transcendental joy. Composing myself, I moved
forward a bit, where I met an elderly man who was constantly chanting “K®ß√a, K®ß√a” with
great eagerness and crying out of great love. With great effort and exercising all of my clever-
ness, I finally managed to get his attention and inquire from him.

34. With a choked-up voice he said, “This is the palace of Çrî K®ß√a’s father, the king of
gopas, Çrî Nandaråya.” Hearing these words, I felt the full impact of divine bliss and fainted.

35. Instantly that kind, elderly man brought me back to consciousness, and racing forward I
came to the entrance of the palace and sat down.

36. There I saw countless millions of wonders, the likes of which I had never seen or even
heard of anywhere. Besides those who actually reside there, no one could possibly understand
these wonders.

37. Hey bråhma√a! I could not determine if the residents there were immersed in some colos-
sal divine bliss, or were overcome with some great sorrow.

38. Hearing the cowherd women’s mixture of singing and crying, I could not determine by
my own intelligence if their singing was due to feeling immense joy, or if they were experi-
encing the most extreme sadness.

39. As I looked around at that world, I thought for an instant that, “I am in the material
world.”

40. But reflecting upon what I had seen before, I realised that I was present in Goloka, which
is situated above the fourteen material worlds, the eight material coverings, and all other
spiritual realms.

41. After that, an elderly lady approached me, and after offering praÌma to her, I humbly
asked, “Where is Çrî Nanda-nandana enjoying pastimes today?”
Part Two, Chapter Six 149

42. The elderly woman said: “This morning, Çrî Nanda-nandana, accompanied by Çrî
Balaråmajî and His sakhås, has taken the cows and gone to the forest to enjoy pastimes. He is
the very giver of life to we residents of Vraja, and now that the evening is approaching, He
will be returning here any moment.”

43. “By the path near the Yamunå on which all of the residents of Vraja have now fixed their
vision, and on which even the trees have turned their leaves with great eagerness to receive
His darçana, Çrî K®ß√a will definitely come.”

44. Çrî Gopa-kumåra said: Hey bråhma√a! Hearing this, it was as if I was suddenly bathed in
streams of the supreme nectar. Then I also fixed my vision exclusively on that path.

45. Being filled with the supreme blissfulness, I became stunned and my legs could not move.
When with great difficulty I moved a little forward, from a distance I heard a very sweet
sound.

46. I heard the enchanting vibration of Çrî K®ß√a’s flute, which, being mixed with the moo-
ing of cows and the singing of His divine pastimes, was making various extraordinary, tran-
scendental melodies. That vibration is supremely attractive to the residents of Vraja.

47. By the influence of that vibration, streams of nectar began flowing from all of the trees.
Tears of love began to flow from the eyes of the residents of Vraja, and milk began to flow
from the breasts of Mother Yaçodå and the motherly gopîs. At that time the current of the
Yamunå became stunned and began to flow in the opposite direction.

48. Hearing the melody of the flute, all of the residents of Vraja became maddened.
Therefore, I don’t know if the flute exudes deadly poison or a shower of nectar. Is it hard like
a thunderbolt or soft like water, is it hotter than a blazing fire or cooler than moonbeams?

49. Then I saw the ladies of Vraja exit their respective homes, some carrying in their hands
articles for offering årati to Çrî K®ß√a, others carrying on their heads garlands, ornaments,
candana, and delectable foodstuffs.

50. Some gopîs, not caring for anything else and due to being exceedingly anxious, were
sometimes stumbling and falling as they ran to where the sound of the cows’ mooing mixed
with the vibration of the flute was coming from.

51. Some had placed their ornaments in the wrong places on their bodies, and due to their
anxiety, others’ belts and hair became untied. Others remained inside their homes, stunned
and motionless just like trees, and some fainted and fell to the ground.

52. Some sakhîs who had fainted, from whose eyes tears were flowing and from whose
mouths saliva was dripping, were being carried by their friends, who were exclaiming, “Sakhî!
Come and take darçana of the Lord of our lives, Çrî K®ß√a!”
150 Çrî B®had-bhågavatåm®ta

53. Singing Çrî K®ß√a’s names and pastimes, all of those vraja-gopîs quickly arrived at the
bank of the Yamunå. They were beautified by their mottled clothes and ornaments and by
the effulgence of their bodies. Their good fortune robs even Lakßmîdevî of the pride she feels
for her own good fortune.

54. As if I was being pulled by someone, I ran behind them and also quickly arrived there.

55. Then from a distance I saw Çrî K®ß√a, whose lotus hand was beautified by the exquisite
flute. Leaving behind His circle of friends and cows, He ran towards me, saying, “Hey
Çrîdåmå! Look! My friend Sarüpa (Gopa-kumåra’s eternal identity), who is the sun that
shines on the lotus flower of your family and who is most beloved to Me, has come here!”

56. Hey bråhma√a! He was decorated with forest ornaments, around His neck was a swaying
garland of kadamba flowers, and He was wearing yellow cloth, earrings in His ears, and a
crown adorned with a peacock feather. The fragrance of His body was spread in all directions,
and a gentle, playful smile adorned His lotus face.

57. His lotus eyes were blossoming with merciful glances. He was decorated with various
kinds of beautiful ornaments, and with the fingers of His lotus hands He repeatedly pushed
back His restive locks of hair, which were decorated with dust raised by the cows.

58. It seemed that the splendour of the earth was increasing as He touched it with His lotus
feet. His gait was as if He was dancing, and the manner with which He was quickly lifting up
and again placing down His lotus feet was captivatingly elegant.

59. The sweetness of youth was increasing His beauty, and the shining effulgence of His rain-
cloud-like lustre was luminating all the directions. The eternal residents of Goloka can daily
behold the ocean of His abundant wonderful glories.

60. Being impelled by the prema of this lowly person, He was forcibly drawn to me, and upon
receiving His darçana, I fainted. As He was embracing me around the neck, He also suddenly
fell to the ground.

61. In an instant I awoke, and when with great effort I freed myself from His embrace, what
did I see but Çrî K®ß√a Himself lying on the ground unconscious, His tears of love making the
dusty path muddy!

62. Then the gopîs arrived there and began saying, “Aho! Who is this? Where did he come
from? And what has he done? He has put the Lord of our lives in this condition? Håya!
Håya! Now all of we residents of Vraja have died!”

63. “Perhaps this newcomer is a servant of the deceitful Kaµsa!” Crying out various kinds of
lamentations and being very distressed, the gopîs surrounded Çrî K®ß√a.

64. Running behind the gopîs, all the cowherd boys then arrived there and seeing K®ß√a’s
condition, began pitifully crying.
Part Two, Chapter Six 151

65-66. Hearing from a distance that frightening sound of crying, Çrî Nandaråya, Çrî Yaçodå,
who dearly loved her son, and all of the elderly gopîs and their maidservants, became spell-
bound, and crying out “Håya! Håya!” and stumbling and falling as they were running, arrived
there.

67. Next the cows, bulls, calves, black deer and other animals arrived there. Seeing Çrî
K®ß√a’s condition, they felt faint-hearted and also began crying.

68. The flow of tears from their eyes drenched their faces and out of great love they began
slowly bellowing. Time and again they approached Çrî K®ß√a, smelling Him and licking Him.

69. The birds were also grieving, and as they flew about in the sky they made a tumultuous
sound, as if they were crying.

70. Their hearts filled with pain, the trees and plants at once dried up. What more can I say?
At that time all of the moving and non-moving living entities became as if they were dead.

71. I was also plunged into a great ocean of sorrow, and feeling confused about what I had
done, became very unhappy. Then I placed His lotus feet on my head and cried out in lamen-
tation.

72. For some reason Baladevajî, whose attire, ornaments, and age were beautiful like those of
Çrî K®ß√a, who was wearing blue cloth and whose body was a splendorous white complexion,
had remained at a distance, but then with great fear He came quickly running over.

73. Seeing the situation, Balaråmajî, the crown-jewel of the clever, also began crying. After a
moment, He composed Himself and began looking around in all directions, trying to find the
cause of His brother’s condition. Then He took both of my arms and carefully placed them
around Çrî K®ß√a’s neck.

74. Next Çrî Balaråma made my hand stroke Çrî K®ß√a’s comely limbs. Then He had me call
out very loudly with humble words to Çrî K®ß√a and He also had me lift K®ß√a up from the
ground.

75. Then Çrî K®ß√a opened His lotus eyes, which had been sealed due to their flowing
streams of tears of love. As soon as He saw Me, He was very pleased and began embracing Me
and kissing Me. But then, looking around, He became embarrassed.

76. At that time Çrî K®ß√a treated me as a friend more dear than His own life whom He was
meeting again after a very long separation. Grasping my hand with His left lotus hand, He
began asking after my welfare in various ways. Then, giving divine pleasure to all of the resi-
dents of Vraja, swaying like an intoxicated elephant He entered the village of Vraja.

77. The forest deer, who in separation from Çrî K®ß√a were unable to go anywhere without
Him, desiring that they would again receive darçana of their master the next morning,
remained at the entrance to the village of Vraja and spent the entire night there.
152 Çrî B®had-bhågavatåm®ta

78. At that time all the birds were flying over Vraja to have darçana of Çrî K®ß√a. As darkness
fell and they were no longer able to see Him, they made crying sounds and left there.

79. At the insistence of Çrî Nandaråya, who is always enthralled with paternal affection, the
two brothers did not stay to tend to the cows after milking them but went directly home.

80. Then Çrî Yaçodå, from whose eyes streams of tears of love were flowing, and whose body
and clothes were moist from the milk dripping from her breasts due to maternal affection,
quickly took Çrî Rohi√î there and they time and again performed årati to the entire forms of
Çrî K®ß√a and Balaråma.

81. Offering årati to Çrî K®ß√a with even her braided hair, with great love she began embrac-
ing and kissing Him. Her prema was so impulsive that at that time she was unable to decide if
she should touch Him to her forehead, or hold Him inside her heart or even her womb.

82. Being compelled by my prema, Çrî K®ß√a took me to His mother, Çrî Yaçodå, and had me
offer praÌma to her. Seeing that her son loved me, with great happiness she loved me as if I
also was her son.

83. Then all together many vraja-gopîs came there. Some came on some pretext, others came
completely unconcerned about having any pretext.

84. Then as Çrî Yaçodå and Çrî Rohi√î were making the arrangements to bathe the two
brothers, the lascivious Çrî K®ß√a began speaking like this:

85. “Hey Mothers! We are both extremely hungry. Please go and quickly prepare Our meal,
then call father and feed us all together.”

86. Hearing these pleasing words, the vraja-gopîs said, “Hey Vrajeçvarî! Yaçodåjî! Hey Devî
Rohi√îjî! You can abandon this task.”

87. “You go and quickly prepare Their meals and we will swiftly and thoroughly bathe
Them.”

88. Çrî Yaçodåjî said, “Hey girls! Quickly bathe Balaråma first, and then send Him to call Çrî
Nandaråya to come for his meal.”

89. Çrî Sarüpa said: Hey bråhma√a! Hearing this, the gopîs began highly praising Yaçodå.
After that Yaçodå and Rohi√î went to the kitchen, and after bathing Çrî Balaråma, the gopîs
sent Him to Çrî Nandaråya.

90. First those gopîs removed Çrî K®ß√a’s many varieties of garments and ornaments in
sequence, and then they cleansed His body with their own cloths.

91. Next, considering the flute to be their co-wife, they begged Çrî K®ß√a for it and even tried
to snatch it from His hand. Then, signalling me with His eyes, from a distance Çrî K®ß√a
tossed it into my open hands.
Part Six, Chapter Six 153

92. Then those vraja-gopîs anointed Him with an excellent oil and began skilfully massaging
Him with their soft lotus hands.

93. Either because He was so very delicate or because He desired to play a joke, Çrî K®ß√a
winced and began making a sound as if He was in pain.

94. Çrî Yaçodå, to whom Çrî K®ß√a alone is like her very life, hearing His anguished cry,
immediately left the kitchen and arriving there asked, “What happened? What happened?”

95. But when she saw Çrî K®ß√a’s smiling face, she returned to the kitchen. Then, laughing,
but also a little fearful, the gopîs resumed massaging Him and singing about His pastimes.

96. Then they playfully bathed Him with clear, warm, and fragrant Yamunå water from jew-
elled pots.

97. Next the gopîs, with various garlands, candana, clothes and ornaments which they had
brought from their own homes, according to their own particular tastes attired Him as the
best of dancing actors.

98. After that they secretly fed Him some butter and other delicacies, and then they time
and again offered Him årati with camphor and ghee lamps and then touched the offerings to
their own heads.

99. Next, making a beautiful candana out of sandalwood, saffron, and musk, they applied it
to His neck, cheeks, and forehead in various marvellous designs.

100. After that, seeing His loving sentiments for them, the vraja-gopîs’ hands would some-
times stop as they were applying kåjala to the eyes of Çrî Çyåmasundara, but somehow they
managed to complete the task.

101. Then Çrî K®ß√a, by describing to the gopîs some of the pastimes He had enjoyed with
them in the forest and speaking varieties of comical words, increased the happiness of their
amorous feelings for Him.

102. Displaying their mutual love in this way, their decoration of Çrî Çyåmasundara was not
completed, because time and again He would spoil it by saying, “This is not satisfactory;
remove it and do it again!”

103. Çrî Yaçodå, whose heart is always anxious for her son in maternal love, time and again
left the kitchen to come there and see. Becoming angry, she spoke in this way:

104. “Hey youthful cowherd girls! Because of your childish natures you are very restless! Why
is it that you still have not completed His bathing and decoration?”

105. Çrî Sarüpa said: Hey bråhma√a! At that time the elderly gopî Mukharå saw how the
vraja-gopîs had surrounded Çrî K®ß√a and were gazing at Him and eagerly joking with Him.
154 Çrî B®had-bhågavatåm®ta

106. Then she said to Yaçodåjî: “O daughter Yaçodå! Happily come and see how these gopîs
have made your dark son beautiful!”

107. Hearing these words from her own wet-nurse Mukharå, Yaçodå came out of the kitchen
and seeing that she was joking, as if angry said:

108. “All natural beauty itself offers årati to my Çyåmasundara’s lotus feet, therefore His
beauty dances on the head of all the beauty of the entire universe.”

109. “Know for certain that all of the beauty of these vraja-gopîs combined is not qualified to
offer årati to even the tips of His toenails, meaning that without my Çyåmasundara, all of
their beauty is worthless.”

110. Çrî Sarüpa said: Hey bråhma√a! In fact, how can Çrî K®ß√a’s beauty, elegant loveliness,
and sweetness be described? There is no object within the material world which He can be
compared to, and what to speak of other incarnations, He cannot be compared to even the
king of Dvårakå.

111. (He can only be compared to Çrî Rådhå.) As Çrî K®ß√a is the crown-jewel of skilful
heroes, in the same way Çrî Rådhå is the most prominent of heroines. And as Çrî Rådhå is
the foremost heroine, Çrî K®ß√a is the leading hero.

112. After bathing, Çrî Nandaråya arrived with Çrî Balaråma to take their meal. Seeing this,
the gopîs hid, and Çrî K®ß√a came forward and joined His father and brother.

113-114. In the dining room, Çrî Nandaråya sat down on a golden throne. Sitting Yaçodå’s
son at his left and the son of RohiÔ at his right, they all began eating. At their insistence I
also sat down, facing them.

115-116. At that time Çrî Rohi√î sent their nicely decorated meals from the kitchen in a
variety of golden and silver pots studded with jewels, and with great love Çrî Yaçodå began to
serve it out. The king of enjoyers, Çrî K®ß√a, then began taking a meal composed of the four
kinds of foodstuffs (those which are licked, chewed, sucked, and drunk) and which had all
good qualities.

117. Lifting morsels of food from the variety of bowls which were placed on His large golden
plate, He was enjoying His meal.

118. In sequence, sometimes His mother Yaçodå, sometimes Çrî Nandaråya, and then some-
times Çrî Balaråma would with great care place food in Çrî K®ß√a’s mouth, and in this way He
playfully ate.

119. In the course of eating He drank delicious drinks from filled cups and cool, pure water
from a full pitcher.

120. First He ate beautiful and sweet khîra, which was warm and mixed with ghee and sugar,
and sweet cakes and a thread-like sweetmeat with ro†is.
Part Two, Chapter Six 155

121. Next He enjoyed puddings which had been made with ghee, sweet curd-drinks, and
other sweets made from milk and yoghurt.

122-123. After that He ate thin, soft, white, fragrant and warm rice pakorås, and poppars,
and varieties of vegetables and dahls with tasty condiments which were salted and had been
spiced to taste either sweet or bitter.

124. In the end Çrî K®ß√a ate many preparations which had been made from buttermilk and
yoghurt, as well as salad which was spiced with hing and cumin, and He fed these prepara-
tions to me as well.

125. At the time of eating, the splendour of His lotus face, adorned with the beautiful move-
ments of His red lips, charming tongue and cheeks, and the dancing of His bow-like eye-
brows and His lotus eyes, cannot be described by words or even by the mind.

126. Next the gopîs placed before Çrî Yaçodå sweets made from milk, ghee, and sugar which
they had prepared and brought from their homes.

127. To bestow divine bliss upon the gopîs, Çrî K®ß√a praised those sweets and in His own
unique style tasted them again and again, and also fed me some with His lotus hands.

128. After that, Yaçodå placed some manohara-la∂∂us, which had been brought by Çrîmatî
Rådhikå and which had sugar-coated cardamom seeds and varieties of sugar candy in them,
at Çrî K®ß√a’s left side.

129. Breaking off a little piece of those la∂∂us with the nails of His forefinger and thumb and
then lightly placing it on His tongue, Çrî K®ß√a curled His face as if He had eaten something
bitter like nîma.

130. Seeing this, Çrî Balaråma smiled, Yaçodå became angry at Çrî Rådhå, and Çrî Nandaråya
was surprised. At that time, the sakhîs that were in Çrîmatî Rådhikå’s camp were very deject-
ed, and the sakhîs who were inimical to Her, such as Candråvalî, were delighted.

131. Then Çrî K®ß√a, knowing that I was born in the family of Çrîmatî Rådhikå’s brother,
threw those la∂∂us on my plate. When I tasted those la∂∂us, I found them very delicious, so I
was astonished, thinking, “Why did Çrî K®ß√a behave like this?”

132. Then, with slanted eyebrows, Çrîmatî Rådhikå looked exclusively at Çrî K®ß√a. Holding
His head down and smiling, Çrî K®ß√a delighted Her with a side-long glance.

133. Seeing this, I understood that only for the purpose of bestowing divine bliss upon those
who love Him had the crown-jewel of the clever, Çrî K®ß√a, performed this pastime.

134. After that, He sipped åcamana and in His own uncommonly wonderful manner, ate
some fine betel nuts. While gazing at Çrîmatî Rådhikå, He then placed those partially-
chewed betelnuts in my mouth.
156 Çrî B®had-bhågavatåm®ta

135. Next, being restless out of feelings of love, Mother Yaçodå recited some mantras for good
digestion while stroking Çrî K®ß√a’s stomach with the palm of her left hand.

136. Then Çrî Nandaråya left for the cow-shed and the crown-jewel of the clever, Çrî
Balaråma, went to sleep. Then, singing songs, Çrî K®ß√a began wandering here and there in
the courtyards of Vraja.

137. In this way He enjoyed pastimes for some time with the beautiful girls of Vraja, and
then, out of respect for His mother’s call, He entered His bedroom and lay down on His
beautiful golden bed.

138. That bed was shining with the effulgence of priceless jewels and was as beautiful as the
foam of milk. A supremely attractive white quilt was spread over it, and some very soft pil-
lows which were like spotless full moons were placed upon it.

139. That bed had a canopy which was splendorously embroidered with pearls. His bedroom
was adorned with many varieties of the most beautiful jewels and was fragrant with the
aroma of aguru and incense.

140. Next, the crown-jewel of the skilful, Çrîmatî Rådhikå, prepared some seasoned and fold-
ed betel-leaf and began placing it in Çrî K®ß√a’s lotus mouth. Çrî Candråvalî, Çrî Lalitå and
the other sakhîs were massaging His feet in a very pleasing fashion.

141. One gopî was fanning Him, another was standing to give Him betelnuts, another was
holding a cuspidor for the betelnut-remnants, and yet another was holding a pitcher full of
water.

142. One gopî was singing attractive songs about Çrî K®ß√a’s pastimes which pleased Him
very much. Others were playing various musical instruments and others were joking with
Him.

143. In this way all of the charming girls of Vraja, being saturated with prema, were serving
Çrî K®ß√a. K®ß√a fulfilled the internal desires of them all by bestowing upon them the rem-
nants of His betelnuts in such a way that one gopî did not know that another had also
received them.

144. In this way, the crest-jewel in the assembly of those who are cunning, Çrî K®ß√a,
bestowed celestial joy upon the vraja-gopîs according to their desires. Next, after being
pleased by the loving words of Çrîmatî Rådhikå for some time, He lay down on His bed.

145. Next, Çrî K®ß√a gave them an indication through a gesture by which they all became
exceedingly joyful and went to their homes.

146. After that, Çrîdåmå appeared there and very respectfully led me to his home. What
other pastimes Çrî K®ß√a enjoyed that night, I cannot say.
Part Two, Chapter Six 157

147. I passed that night in great sorrow and upon awakening the following morning, I went
directly to the home of Çrî Nandaråya. There I saw Çrî K®ß√a lying on His bed sleeping, His
body adorned with the marks of amorous pastimes.

148. Simple-natured Mother Yaçodå sat next to Him and began lovingly caressing Him in
various ways, saying:

149. “Håya! This boy of mine, having spent the entire day leading the cows out to graze, is
exhausted. He is so tired that even though the sun has risen, He has still not yet awakened.”

150. “While He was running here and there, thorny bushes must have pricked Him, inflict-
ing these wounds all over Him.”

151. “Aho! It is so sad! Being overcome with sleep He is not aware of any of this. And the
kåjala from His eyes has anointed all His limbs.”

152. “He is marked here and there with the spittle of His chewed betelnuts. Time and again
turning in His sleep, He has broken all of His garlands, necklaces and other ornaments, but
He is not aware of any of this!”

153. Çrî Yaçodå thought, “Certainly the ku∫kuma-tinted clay of the Yamunå has clung to His
limbs. It is very regrettable, that even after being bathed it is still there, remaining with Him
as if a dear friend.”

154. “Those girls who bathed Him last evening are very restless; they did not cleanse Him
properly.”

155. Çrî Sarüpa said: As Çrî Yaçodå was thinking in this way, the vraja-gopîs arrived there. As
she revealed her thoughts before the gopîs, their faces were wonderfully adorned with expres-
sions of fear, amusement, and embarrassment.

156. After that, Çrî K®ß√a got up from bed, and after bathing Him, Çrî Yaçodå decorated Him
with various kinds of clothes and ornaments. Then He ate breakfast with Çrî Balaråma.

157. Next Çrî K®ß√a relaxed for a while by happily conversing with the gopîs. Meanwhile Çrî
Yaçodå performed activities to ensure that His journey to the forest for the day would be aus-
picious.

158. Although the vraja-gopîs felt agony in their hearts at the thought of being separated
from Him for the day, still they performed rituals for a safe journey while singing auspicious
songs.

159. After that, Yaçodå sat Çrî K®ß√a and Çrî Balaråma on stools and decorated Them with
ornaments suitable for the forest. Next she placed protective herbs, lion’s claws, and other
amulets on Their limbs.
158 Çrî B®had-bhågavatåm®ta

160. Next she arranged for the elderly bråhma√a ladies and other gopîs to offer Them their
blessings. With great care Çrî Yaçodå arranged for all of the appropriate rituals to ensure an
auspicious journey.

161. She also gave Them some foodstuffs for Their lunch. Herding the cows before Them
and playing the flute, Çrî K®ß√a and Çrî Balaråma departed for the forest.

162. Meanwhile, taking their lunches, all of His cowherd boy companions exited their
respective homes and joined Them.

163. Çrî K®ß√a and His sakhås were adorned by the melodies they played sometimes on flutes,
sometimes on horn-bugles, and sometimes on whistles made of leaves.

164. Taking cåmaras, flags, balls, and m®da∫gas, Çrî Balaråma, Çrî K®ß√a, and the sakhås
departed for the forest. Some were singing, some were dancing, and some were praising Çrî
K®ß√a, who in eagerness to enjoy carefree pastimes in the forest, was very jubilant.

165. In front of Çrî K®ß√a was Çrî Balaråma, and I was behind Him. As if being pulled by a
rope of prema and on the pretext of seeing Him off, those who are unable to tolerate separa-
tion from Him, the gopîs, were following behind Him.

166. When some perspiration, which was due to the prema which arose in Him upon seeing
the gopîs, appeared on the face of her son, with milk flowing from her breasts Çrî Yaçodå
wiped His face and followed Him beyond the gates of Vraja village.

167. When Çrî K®ß√a told her to return home, she took a few steps towards home, but then
stopped and turned and looked towards her son.

168. She returned to Him, and after placing some betelnuts in Çrî K®ß√a’s mouth and hand,
she again started for home. But as before she turned and, gazing at her son, returned to Him
once more.

169. As they were going along, she fed Him some sweet fruits and gave Him some syrup to
drink, and then again she started for home.

170. But again she returned to Him, and time and again she set His clothes and ornaments
neatly in order. Again she started to return home, but again she returned to Him and pitiably
instructed Him like this:

171. “O my son! Don’t go too far into this impassible forest, and don’t ever go to where there
are thorns!”

172. With very humble words she made Him vow to honour these instructions. Again she
started for home, but after taking only a few steps, she returned to Him yet again and said:
Part Two, Chapter Six 159

173-174. “Hey Balaråma! You stay in front of Your little brother! Hey Çrîdåmå! Along with
Sarüpa you remain behind Him! Hey Ançumåna! You stay to His right, and hey Subala! You
stay to His left!” Begging them in this way with a blade of grass in her mouth, she looked
upon Çrî K®ß√a with great anxiety.

175. Çrî Yaçodå’s affection is more than that of a cow who has just given birth to a calf. Out
of great anxiety for her son, she time and again left for home but then again returned to Him.

176. After that, Çrî K®ß√a offered namaskåra to Çrî Yaçodå, touched her feet and embraced
her. Giving her His word and reasoning with her in many different ways, He convinced her
to return home.

177. She just remained standing there for a long while. Then she climbed a high ridge and
stood there, motionless as if in a painting, watching Çrî K®ß√a until He entered the forest. At
that time milk was dripping from her breasts, and tears were flowing from her eyes.

178. Following behind Çrî K®ß√a as He neared the forest, the vraja-gopîs’ throats became
dried up due to thoughts of separation from Him, and they were therefore unable to sing any
longer. They began staggering here and there, and their vision became impaired due to the
streams of tears flowing from their eyes.

179. Due to bashfulness and fear (because of the presence of others), they were unable to do
or even say anything. Because of this, they were drowning in a great ocean of despair, and
they had no means to cross over that ocean.

180. Because Çrî K®ß√a had stolen away the eyes and hearts of the vraja-gopîs, who had fol-
lowed Him all the way from the village of Vraja, they were unable to return. With great diffi-
culty Çrî K®ß√a finally convinced them to return to their homes, but still they time and again
turned to look at Him as they were leaving.

181-182. Himself being overwhelmed in prema, Çrî K®ß√a turned to them and with loving
glances time and again solaced them. By the medium of His favourite messenger, the gestures
made with His eyebrows, He forcibly terminated the fear which they felt because of His
impending entrance into the forest and the bashfulness they felt due to the presence of their
elders. Having become stunned in the same way as Yaçodå had, they also climbed a ridge and
just remained standing and watching.

183-184. Çrî Nandaråya, whose naturally soft heart was full of affection, became benumbed
upon seeing the maternal love of his wife Yaçodå. Seeing the residents of Vraja’s immense
prema for his son, accompanied by Upananda and other elderly gopas he followed Çrî K®ß√a
deep into the forest and he also could not leave Him.

185-186. Although seeing many auspicious omens, and seeing that the cows and other ani-
mals and even he himself were all happy at heart, still, fearing the imminent separation from
his son, he first embraced each of his sons separately, and then time and again embraced
Them both together. He repeatedly smelled Their heads, and being overcome with great
affection, tears of love flowed from his eyes.
160 Çrî B®had-bhågavatåm®ta

187. Then Çrî K®ß√a offered pra√åma to Nanda and, reminding him of his duties, such as pro-
tecting Vraja, made him return. Still, gazing at His son, Çrî Nandaråya stood there motion-
lessly.

188. Only when Çrî Balaråma and Çrî K®ß√a had gone so far into the forest that They could
no longer be seen and the mooing of the cows and the sounds of horn-bugles could no longer
be heard, did he return to Vraja.

189. Next, for bringing him the happy news of his boys from the forest, Çrî Nandaråya
appointed some fast-footed servants as messengers. Then he took Çrî Yaçodå and the gopîs,
who were still standing motionlessly on the ridges, back to Vraja.

190. Singing of Çrî K®ß√a’s sweetness, they all entered Vraja and spent the day eagerly await-
ing to meet with Him again at sunset.

191. Even Çrî Çeßa with all of His çakti cannot describe the separation from Çrî K®ß√a felt by
the residents of Vraja at that time, so what intelligent man would dare try to describe this
agonising topic?

192. After Çrî K®ß√a made the vraja-gopîs return, the cowherd boys forcibly led Him ahead
and very soon they entered the wonderful forest of V®ndåvana.

193. There they showed Him the splendour of Çrî V®ndåvana and skilfully described that
splendour to Him in such eloquent words that His sorrow due to separation from the gopîs
was mitigated.

194. After that, what pastimes He enjoyed, and how the condition of all the moving and
non-moving living entities in the forest became, my mind and heart cannot possibly compre-
hend, so how could my tongue portray them before others?

195. The Lord of Vraja, Çrî K®ß√a, played with His friends while the cows grazed in a valley of
Govardhana. Next He lead the cows to the Yamunå, where He and His friends played in the
water while the cows drank. Returning to the village at dusk, He enjoyed with the beautiful
girls of Vraja as before.

196. Although the palace of Çrî Nandaråya is located at the tract of land known as
Nandîçvara, still, in accordance with Çrî K®ß√a’s desire, those residents of Vraja consider that
eternally residing within the kuñjas is far superior.

197. Hey bråhma√a! While residing there I experienced such divine ecstasy that it cannot be
described—what could I possibly say?

198. Those who have analysed the nature of happiness have said that in comparison to the
happiness attained by liberated souls, due solely to the glories of bhagavad-bhakti the plea-
sure attained by the residents of Vaikuàha is greater.
Part Two, Chapter Six 161

199. Those thinkers have also concluded that due to the speciality of rasa available in
Ayodhyå and Dvårakå, the happiness experienced by the residents there is greater than that
of the residents of Vaikuàha.

200. The blissfulness experienced by the residents of Goloka is the highest of all. If it cannot
be measured by any means, then how can I possibly describe it?

201. Only those who reside there and are eternally experiencing that happiness can fully
know it, and only those whose prema is like that of the vraja-våsîs can know anything of it.

202. The eternal residents of Vaiku√†ha are avatåras of the eternal residents of Goloka, and
the demigods residing in the heavenly planets are reflected forms of the eternal residents of
Vaikuàha.

203. When Çrî Bhagavån Viß√u desires to incarnate on this earth planet, then out of love for
Him the demigods also incarnate on this earth.

204. Just as the source of all incarnations, Çrî K®ß√a, is non-different from His incarnations,
the eternal residents of Goloka are non-different from their incarnations as eternal residents
of Vaikuàha.

205. Like Çrî K®ß√a Himself, the eternal residents of Goloka such as Çrî Nandaråya incarnate
sometimes in partial form and sometimes in full form according to the time, place, and pur-
pose.

206-208. In this way, sometimes, being attracted by their respective rasa, the eternal residents
of Goloka desire to appear in this world along with Çrî K®ß√a, and sometimes they appear due
to some pretext. At that time their incarnations merge into them. Therefore, the munis have
said that (on the pretext of having received from Brahmå the boon of having våtsalya-prema
for Bhagavån,) Dro√a and Dharå later appeared as Nanda and Yaçodå.

209. Hey bråhma√a! These conclusions are in accordance with what has been established by
Çrî Nårada—have no doubt in them.

210. Hey Mathurå bråhma√a! Please listen, and by the power of Çrî K®ß√a I will tell you
something very astonishing about Goloka.

211. There are millions of young, adult, and elderly gopas residing in Goloka, and they all
think, “I alone am the most beloved of K®ß√a.”

212. I have personally seen how each and every one of them feels this way towards Çrî K®ß√a,
and also how Çrî K®ß√a feels this way towards them.

213. Even though they love K®ß√a in this way, they are never satisfied, but on the contrary,
by their prema, various kinds of hankering for K®ß√a are always increasing. This sentiment is
the mother of humility, meaning to the degree that hankering for K®ß√a increases, humility
also increases, giving rise to constant dissatisfaction.
162 Çrî B®had-bhågavatåm®ta

214. The millions and millions of gopîs in Goloka possess the supreme love for Çrî K®ß√a, and
in the same way Çrî K®ß√a is also mercifully attached to them.

215. Therefore, for hundreds of reasons it is clear that in Goloka or anywhere else there is no
one as dear to Çrî K®ß√a as the gopîs.

216. When Çrî K®ß√a’s special love for a certain gopî is seen, it can be understood that she is
the most dear to Him.

217. Although all of the gopîs are forever enjoying the happiness of sporting with Çrî K®ß√a
according to their particular capacities, they never consider that they are the most dear to
Him.

218. Each and every gopî is always anxiously thinking, “Will I ever attain that good fortune
by which I will become even the lowest of Çrî K®ß√a’s maidservants?”

219. Hey Svåmî! The topic of this prema is very profound! Even great personalities cannot
understand it through their powers of reason; this is the naturally wonderful glory of this deep
prema which overpowers one with rasa.

220. Once, when Çrî Nanda-nandana was wandering on the banks of the Yamunå, He heard
that Kåliya-någa had again come into his lake.

221. He at once went there alone and quickly climbing a kadamba tree, He leaped into the
lake in such a way that great waves were created.

222. Then He began enjoying in the water in various ways by swimming and making splash-
ing sounds. Hearing this, the wicked Kåliya-någa came and wrapped his coils around Çrî
K®ß√a. By being in this condition, the frolicsome Çrî K®ß√a showed something wonderful.

223. Upon not seeing Him, the cowherd boys, whose company Çrî K®ß√a had suddenly left,
became as if they had died. With great distress they began searching for Him, and seeing His
lotus footprints, they followed them to the lake.

224. Seeing Çrî K®ß√a in that helpless condition, they all fainted. Because they simply could
not tolerate separation from Him, whenever He would hide behind a tree, they would no
longer desire to continue living.

225. The cows, bulls, calves, and the other domestic animals from the village, and even the
wild animals from the forest, all came to the shore of the lake, and seeing the lotus face of Çrî
K®ß√a, began screaming in agony.

226. Being extremely upset, the birds cried and cried as they flew overhead, and then they
began diving with great force into the water. At that very moment all the trees and plants
dried up, and in all directions there was pandemonium.
Part Two, Chapter Six 163

227. Just then an elderly man ran towards Vraja village, as if Çrî K®ß√a had inspired him from
within the heart to do so. Crying out very loudly “Håya! Håya!” he related the news to every-
one.

228. Just before that elderly man arrived in the village, all the vraja-våsîs, noticing that there
was commotion all around, became fearful and to search for the very embodiment of auspi-
ciousness for Vraja, Çrî K®ß√a, they left the village.

229. Then the broken words of the elderly man were like a thunderbolt striking them.

230. For some reason, on this particular day Çrî Balaråma had remained at home. Seeing how
the vraja-våsîs had become like moving corpses hastily running towards the lake, He con-
soled them by saying, “It’s all a lie! It’s not true!”

231. With great difficulty He convinced Mother RohiÔ to stay and look after the house, and
then He also ran in the direction of the lake, joining those who had run ahead.

232. Quickly He arrived at the lake. When He saw the condition Çrî K®ß√a was in, He could
not keep His composure and becoming overwhelmed in prema, began crying.

233. His lamentations smashed even wood and stone, and for an instant He fell unconscious
just as Çrî Yaçodå and Çrî Nandaråya had.

234. Then all the living entities present there let out such a cry of great pain that it seemed
the whole universe was crying.

235. The resonance of that great cry brought Çrî Balaråma back to consciousness, and then
with great difficulty the crown-jewel of the sober regained His composure.

236. At that moment Çrî Yaçodå and Çrî Nandaråya also regained consciousness, and upon
seeing their son’s condition, they let out a great cry and impulsively tried to jump into the
lake. But with His own hands, Çrî Balaråma forcibly prevented them.

237. Seeing how the residents of Vraja were benumbed as if they were corpses, Çrî Balaråma
was overcome with grief and in a broken voice called out to Çrî K®ß√a:

238. “Hey Bhagavån! These are not the eternal residents of Vaiku√†ha, or the monkey resi-
dents of Ayodhyå such as Hanumån, or even the Yådava residents of Dvårakå like Uddhava!
They are the eternal residents of Goloka, and You are their very lives! Now I am unable to
save them!”

239. “Hey merciful one! Abandon this pastime, otherwise hey K®ß√a! O friend of the resi-
dents of Vraja! They will certainly perish and then Your soft heart will be aggrieved!”

240. Hey bråhma√a! At that time the gopîs were crying out various kinds of lamentations
and being immensely aggrieved, were fainting again and again. After regaining consciousness
and being mindless due to extreme anguish, to be with Çrî K®ß√a they entered the lake.
164 Çrî B®had-bhågavatåm®ta

241. Meanwhile, Çrî K®ß√a concluded that pastime, and climbing upon the thousands of
Kåliya-någa’s raised hoods, extended His two lotus hands and called the gopîs there.

242. Then He helped His beloved gopîs quickly climb upon Kåliya’s hoods, which were daz-
zling with their lines of splendid jewels. When those maidens of Vraja began wandering on
those hoods, they became even more lustrous.

243. On that immensely wonderful dancing arena of Kåliya’s hoods, playful Çrî K®ß√a and the
damsels of Vraja sang and danced in various ways and enjoyed the amorous pleasure of the
råsa-lîlå.

244. Standing on the shore, Çrî Balaråma brought Çrî Nandaråya and the others back to con-
sciousness. When Balaråma saw Çrî K®ß√a dancing, He was delighted and struck with wonder
(but Nanda and the others could not see these pastimes taking place).

245. Next Çrî K®ß√a subdued Kåliya and playfully took away the upper garments from the ser-
pent’s wives as they were offering Him prayers.

246. Then, making a long rope from these garments, frolicsome Çrî K®ß√a bound it to the ser-
pent’s nose and held it in His left hand.

247. Then He forcibly rode the serpent like it was a horse, and with His right hand He
played the flute with great pleasure.

248. Sometimes He smacked the serpent with the flute, as if it was a prod. By doing so He
bestowed upon Kåliya mercy equal to that which was bestowed upon His own carrier,
Garu∂a.

249. Kåliya’s wives offered Çrî K®ß√a priceless jewels, ornaments, garments, garlands, and can-
dana, and after accepting them, He placed them on the serpent’s hoods.

250. Then He took those articles, along with lotuses and other flowers from the Yamunå, and
decorated Himself and the gopîs with them.

251. Next Kåliya offered prayers with his countless mouths, and then Çrî K®ß√a finally
emerged from the lake. Seeing Him, Çrî Nandaråya and the gopas began joyfully dancing.

252. Having performed such a sensational pastime, Çrî K®ß√a took the gopîs and descended
from the hoods of Kåliya, who was very pleased because he had received a type of mercy that
even Garu∂a had never attained.

253. Next Çrî Nandaråya and the gopas offered årati to Çrî K®ß√a, and embracing Him again
and again, they bathed Him with their tears. Then, after giving Kåliya some instructions, Çrî
K®ß√a banished him from the lake.

254. After that, being delighted by a great festival of attractive music, singing, and dancing
celebrated by the gopas and gopîs, Çrî K®ß√a entered Vraja.
Part Two, Chapter Six 165

255-256. Once two dear servants of the wicked Kaµsa, Keçî and Ari߆åsura, came to Vraja.
Keçî assumed the form of a fearful horse, and Ari߆åsura assumed the form of a bull, and they
both began terrifying the cowherd boys and the cows.

257. Their bodies were so massive it was as if they could touch the sky, and when they both
roared very loudly at the same time, all living entities became terrified and fell to the ground.

258. Because they were frightened of those demons, the dear friends of Çrî K®ß√a forcibly pre-
vented Him from going near the demons. Still, after consoling them, with pride like that of a
warrior He flexed His muscles and went before those demons.

259. First, with great ferocity the Keçî demon came before Him, and Çrî K®ß√a kicked him in
such a way that he landed far away. Next Ari߆åsura came, and then Çrî K®ß√a pierced his
nose, passed a rope through it, and then brought him before the Deity of Çrî Gopîçvara
Mahådeva.

260. After that the Keçî demon attacked Him again. Then the greatly valorous Çrî K®ß√a
forcibly jumped on it and climbed upon its back. To subdue him, He made the demon run in
such a way that it was as if it was being trained. In this way His taming of the demon was
immensely splendid.

261. Then quickly His countless cowherd friends also grabbed the horse with their hands and
climbed upon it. Playing with the horse in a marvellous fashion, they made it jump here and
there, sometimes in the sky and sometimes on the earth.

262. Having within an instant bridled the horse and brought it fully under His control, for
the purpose of enjoying riding pastimes Çrî K®ß√a kept it tied up with a rope in Vraja. He also
kept the bull to pull carts.

263. Çrî K®ß√a continued to live in Nandîçvarapurî with great jubilation, until one day, on
the order of Kaµsa, Çrî Akrüra arrived there to take Him to Mathurå.

264. Who can describe how the condition of the residents of Vraja became at that time?
Hearing this narration, even the wood and stone of other places cry and shatter.

265. In the evening, when the residents of Vraja heard the news of Akrüra’s imminent
arrival, they all lamented in various ways. Crying and crying, they fainted time and again.

266. Being fearful of the wicked Kaµsa, Çrî Yaçodå hid Çrî K®ß√a, who was more dear to her
than her very life, in a secluded place and swore that she would never allow Him to leave.

267. The next morning, with a great deal of reasoning, Çrî Akrüra convinced Çrî Nandaråya
that K®ß√a should go to Mathurå immediately. Crying, Çrî Nanda then comforted Çrî Yaçodå
in many ways and brought Çrî K®ß√a outside.

268. When the vraja-gopîs saw this, shamelessly they cried out with great distress, “Håya!
Håya!” It seemed that as they were gazing upon Çrî K®ß√a, their very lives were snatched
away from them.
166 Çrî B®had-bhågavatåm®ta

269. Then Çrî Yaçodå came outside. Wiping away her tears, she meekly grasped the hand of
her son Çrî K®ß√a, and as if consigning her invaluable treasure, placed it into the hand of Çrî
Akrüra.

270. Then she said to Çrî Nandaråya, “I am placing the wealth of my life in your hands. I
could trust no one but you—always keep Him by your side, and return here and again place
Him in my hand.”

271. Being distressed out of love for her son, Çrî Yaçodå could speak no more and fainted.
When she finally returned to her home without Çrî K®ß√a, all the vraja-gopîs began wailing.

272. Even today, upon remembering the sound of that wailing, stone cries, dry wood melts,
and thunderbolts explode. If the residents of this world haven’t already given up their lives
immediately upon remembering this, then they are certainly plunged into an ocean of sor-
row.

273. Even though the gopîs were drowning in an ocean of immense anguish, simple-natured
Çrî Yaçodå tried in many ways to comfort them. But they did not become peaceful, rather
they became angry and said to her:

274. “Hey merciless Yaçodå! You have no intelligence! Placing your own son into the paws of
a lion, you have returned alone to this desolate house, which is now fit to be set in flames?”

275. Abusing Çrî Nandaråya and the gopas in the same way, being extremely distressed they
began cursing Akrüra. Exiting the house, they were crying pitifully, and calling out to the
beloved of their lives, Çrî K®ß√a, they began running after the chariot.

276. Their bitter cries of intense anguish made Çrî Nandaråya, Çrî Baladeva, Çrî K®ß√a, Çrî
Akrüra, and all of those who were sitting in the chariot also cry. Seeing this, all the vraja-
våsîs fainted.

277. In an instant, Çrî K®ß√a, who is the gopîs’ only ambition, composed Himself and seeing
that the gopîs were on the verge of leaving their bodies, to save their lives descended from
the chariot and unseen to anyone, led them into a kuñja.

278. Not seeing K®ß√a on the chariot, Kaµsa’s messenger Akrüra felt very morose. Then with
eloquent words he began to persuade Çrî Balaråma.

279. He described the suffering of Çrî Devakî, Çrî Vasudeva and the other Yådavas in such a
way that it seemed it was all Çrî K®ß√a’s fault.

280. Then the son of Vasudeva and Rohi√î, Çrî Balaråma, accompanied by His uncle Akrüra,
began searching and searching for Çrî K®ß√a. Coming across His footprints, they followed
them until they arrived at the very kuñja where He was enjoying pastimes.

281. When Çrî Balaråma saw Çrî K®ß√a surrounded by those gopîs, He stopped at a distance.
Crying, Akrüra called out to Çrî K®ß√a:
Part Two, Chapter Six 167

282. “The wicked Kaµsa is constantly threatening your elderly and helpless parents! Lifting
his sword to kill them, he terrifies them and due to this they are suffering greatly! They are
Your devotees, therefore You should protect them. It is not proper for You to disregard them.”

283. “And all the other Yådavas, who know You as their only shelter, are also burning in
agony! Their eyes are glued to the path, eagerly awaiting Your arrival. It is not proper for You
to leave them in this hopeless condition. And all of the demigods and bråhma√as are also
terrified of Kaµsa!”

284. “He constantly praises his own strength, by which he has defeated even the demigods!
He considers that there is no one more powerful than himself! All of the big and small demo-
niac kings are forever worshipping him!”

285. Speaking in this way, Akrüra, whose very name means he whose activities are cruel,
took a blade of grass in his mouth and offering pra√åma to the vraja-gopîs one by one,
humbly said:

286. “Hey goddesses of Vraja! Don’t be the cause of death at the hands of Kaµsa of those
who have taken birth in the Yadu dynasty! Be merciful and see that they are protected!
Especially save the lives of Çrî K®ß√a’s poor mother and father, who are being held captive
within Kaµsa’s jail.”

287. The gopîs said: “O immensely cunning Akrüra! O liar! You are only a follower of
Kaµsa! How can His parents be there? He is the son of Nanda and Yaçodå! Don’t take Him
there and annihilate Gokula! Don’t be a murderer of women!”

288. Hearing about the cruelty of Kaµsa, and realising that He really was the cause of His
relatives’ suffering, Çrî K®ß√a consoled the gopîs. Being simultaneously enraged and heartbro-
ken, and knowing well the opinion of Çrî Balaråma, He emerged from the kuñja.

289. Then Akrüra, knowing that he had also persuaded Çrî Balaråma, was delighted and he
ran from there to bring the chariot.

290. Understanding that Çrî K®ß√a was now definitely going to Mathurå, the vraja-gopîs
gazed at His lotus face again and again. Being terrified of the fire of separation from Him,
they began wailing, and falling at His lotus feet, said:

291. “Hey Nåtha! Being shelterless without You, we will not be able to maintain our lives for
even one moment! Therefore, hey Prabhu! Don’t abandon Your own dåsîs! We will also go
with You!”

292. “Without You, our homes are like fearful forests, and when with You, the forest has been
our only home. Without You friends are enemies, and when with You, even enemies are like
friends. Without You nectar is poison, and with You, poison is nectar. Therefore, without You
we will perish!”

293. “Not seeing Your smiling lotus face, Your enchanting lotus feet, and Your chest which is
the abode of all splendour, we will certainly die.”
168 Çrî B®had-bhågavatåm®ta

294. “When desiring to enjoy pastimes with the cowherd boys You enter the V®ndåvana for-
est, only in the hope that You will be surely returning at dusk do we pass the day with great
suffering.”

295. “When, following the order of the wicked Kaµsa and in the company of his dear friend,
You have gone far away to that city, how—being aggrieved with many fears and worried
about You suffering in such a distant place—will we manage to sustain our lives?”

296. “We don’t know how difficult it will be for You to kill Kaµsa and His followers, or how
much time will be spent in relieving the distress of Your dear ones there. We also don’t know
upon going there whether You will remember us or not.”

297. In this way, in great distress those ladies spoke pitiful words, hearing which everyone
present cried bitterly and fainted.

298. Somehow Çrî K®ß√a regained His composure, and wiping the tears from both His and
the gopîs’ eyes, in a choked-up voice said:

299. “Hey gopîs! Even though in reality he is very weak, that Kaµsa has the audacity to hate
both Me and the sådhus. Therefore, without any exertion I will easily destroy him. Under-
stand that I will be returning here very soon. Hey sakhîs! Do not bring inauspiciousness by
crying at the time of My journey.”

300. After this Çrî Nandaråya, all the gopas, Çrî Rohi√î, Çrî Yaçodå, and all the domestic ani-
mals arrived where Çrî K®ß√a was speaking to the gopîs.

301. Akrüra quickly brought the chariot there, and then with great difficulty Çrî K®ß√a
forcibly dragged His vision away from the gopîs, and along with Çrî Balaråma, boarded the
chariot.

302. Then the gopîs, being immensely distressed about the impending separation from Him,
began wailing and fainted, their tears turning the dust to mud. Seeing this, Çrî Yaçodå also
began pitifully crying.

303. Then Çrî Nandaråya, even though at heart he was very sad, to complete the task at
hand, eloquently solaced his wife, saying:

304. “Hey Yaçodå! Don’t think that I am happily going to Mathurå! And I will never accept
that He is anyone else’s son! I would never return to Vraja without Him, nor would I ever be
unnecessarily delayed in returning.”

305. “Do I not understand that without your son, myself and the other vraja-våsîs could not
live for even one moment? Therefore, know for certain that as soon as Çrî Devakî and Çrî
Vasudeva have been freed, I will be promptly returning here with your son.”

306. Time and again giving her his word in this way, Çrî Nandaråya comforted Çrî Yaçodå,
and when she had become pacified, she began consoling the gopîs in various ways.
Part Two, Chapter Six 169

307. With great care Çrî Yaçodå sprinkled water on their heads and lifted them up. Then the
gopas climbed upon the chariot, and Akrüra set the chariot in motion.

308-309. The vraja-gopîs could not tolerate even one second separation from Çrî K®ß√a, so
upon seeing the chariot begin to pull away, they cried out “Håya! Håya!” Being severely
aggrieved, with their mouths dried up, their steps faltering, and the broken sounds of their
loud crying filling all the directions, they ran after the chariot.

310. Some grabbed the chariot, others fell under the wheels, some fainted, and some were
standing here and there, unable to even move.

311. Then the cows, bulls, calves, deer, and other animals, crying out and their faces being
soaked by their tears, surrounded the chariot.

312. Being distressed, the flocks of birds made a tumultuous sound and began flying over the
chariot. The leaves of all the trees and plants suddenly withered.

313. The rocks of Govardhana ruptured and fell to the ground, dragging trees down with
them, and the lotuses withered, snapped off their stems, and began to flow away with the
river’s current.

314. When Çrî K®ß√a saw the condition of His supremely beloved gopîs, He also became
immensely distressed, and unable to stop crying, He became diligently engaged in wiping
away His own tears.

315. On the pretext of preventing Çrî K®ß√a from fainting and falling from the chariot,
Akrüra, the elder of the V®ß√is, grasped Him around the waist, but he really did it to ensure
that Çrî K®ß√a didn’t jump off.

316. When Akrüra saw that Çrî K®ß√a appeared as if He had fainted, with the consent of Çrî
Balaråma and Çrî Nandaråya he cracked his whip at the chariot’s horses and made them gal-
lop faster.

317. There were gopîs and cows and other animals lying on the ground here and there, and
Akrüra had to swerve to avoid them while quickly moving away from there.

318. Then the gopîs lamented very loudly as they looked in the direction of the Lord of their
lives, whom Akrüra had snatched from them just as a falcon snatches a piece of meat from a
smaller bird.

319. Then Akrüra drove the horses so fast that the chariot could no longer be seen.

320. Then Çrî Nandaråya and the gopas, who were all sitting on their own carts yoked with
great bulls, quickly pursued the chariot.

321. Akrüra drove the chariot to Brahma-hrad, where he offered prayers and tried to pacify
Çrî K®ß√a by making Him understand various types of moral responsibilities.
170 Çrî B®had-bhågavatåm®ta

322. There is no one who could possibly hear what the condition of the gopîs was at that
time! Håya! Håya! Talk of it makes thunderbolts explode into fragments!

323. Çrî Parîkßit said: Hey Mother! Woefully speaking in this way, Çrî Sarüpa began wailing
and being overwhelmed with prema, fainted.

324. Himself crying in anguish, with great difficulty the Mathurå bråhma√a gradually
brought Çrî Sarüpa back to his senses. Then he began to speak again:

325. Arriving in Mathurå, Çrî K®ß√a satisfied all of the residents there. After killing Kaµsa
and his followers, He freed His parents.

326. Next He enthroned Kaµsa’s father Ugrasena as the king and comforted all of the citi-
zens. He called back those Yådavas who had fled in all directions out of fear of Kaµsa.

327-328. At the insistence of the Yådavas—who were still frightened of other kings who had
been friendly to Kaµsa—and to please them, who knew only Him to be their very lives, He
who is especially affectionate to His devotees, Çrî K®ß√a, remained there in Mathurå city
along with Çrî Balaråma. To console the residents of Vraja, He sent Çrî Nandaråya and the
other gopas back to Gokula.

329. Çrî Bhagavån said: “Hey Father! To ensure that none of the residents of Vraja die in My
absence, take all of the gopas and please go there at once.”

330. “After comforting those Yådavas like your friend Vasudeva who are feeling distressed at
this time, I will also quickly return there.”

331. Çrî Nandaråya said: “Abandoning me, becoming the son of another, and living in
another place—I have never experienced any of this before! I vowed that I would never
return to Vraja without You.”

332. “O son! Please always keep us with You! Don’t abandon us, don’t send us away! When
You desire to return to Vraja, at that time we will accompany You.”

333. “The vraja-våsîs and Your mother are sustaining their lives on the promise that I gave
them. O son! And I also am alive only because of having heard Your assurances that You
would quickly return. When the vraja-våsîs see that I have cruelly returned without You,
they will certainly give up their lives!”

334. Çrîdåmå said: “Hey Nåtha! When, on the pretext of taking the cows out to graze we
would go together to the forest and You would sometimes hide behind a tree or vine, for as
long as we couldn’t see You it was extremely difficult for us to sustain our lives. If You now
send us back to Vraja and remain here for a long time, how will we remain living?”

335. Hey bråhma√a! Hearing their distraught pleas, Çrî K®ß√a became silent for a moment.
Fearing that He may have wanted to go to Vraja, Çrî Vasudeva said:
Part Two, Chapter Six 171

336. “Hey brother Nandaråya! Your son is only fully jubilant when He lives in Vraja in the
company of His elder brother Balaråma, and living anywhere else will only bring Him all
kinds of unhappiness.”

337. “But now it is the appropriate time for Them to accept the sacred-thread. Let Them
become brahmacårîs, go to another place to study for some time, and then They will return
to Vraja.”

338. Seeing that Çrî K®ß√a was agreeing with the words of Çrî Vasudeva, crying, Çrî
Nandaråya left there.

339. Then, together with the other Yådavas, Çrî K®ß√a began following Çrî Nandaråya.
When the weeping cowherd boys embraced Çrî K®ß√a one by one, He also began weeping
very loudly.

340. Seeing that Çrî K®ß√a was very distressed and thinking that He may have been again
desiring to return to Vraja, Çrî Vasudeva and the other sober Yådavas convinced Him with
many logical arguments to turn back.

341. According to the desire of Çrî K®ß√a, Çrî Nandaråya and all of the gopas returned to
Vraja. Hearing the news that Çrî Nandaråya had arrived, all of the residents of Vraja happily
came to meet him.

342. Weeping, and with his face covered with his cloth out of grief and embarrassment, Çrî
Nandaråya arrived there and with great despondency lay down on the ground.

343. Not seeing Çrî K®ß√a, the residents of Vraja were devastated, and being bewildered,
many kinds of fears arose in them. Their faces withered, their mouths dried up, and they were
unable to even ask about Him. Then one elderly gopa who had come from Mathurå told
them everything.

344. Then Mother Yaçodå and all the vraja-våsîs, exclaiming “Håya! Håya!” began crying in
agony. What their condition was at that time cannot be described.

345. Çrî Parîkßit said: Hey Mother! Speaking in this way, this pastime arose in the heart of
Çrî Sarüpa, the best of youthful gopas, and being spellbound in sorrow, he fainted.

346. Then, with great difficulty, the Mathurå bråhma√a brought him back to consciousness
somewhat. Thinking that he should not fall into such a senseless condition again, Çrî Sarüpa
did not fully complete the narration.

347. But upon seeing that the Mathurå bråhma√a was very eager to hear the rest of the story,
benevolent Çrî Sarüpa steadied himself with great difficulty and began to speak as follows:

348. After having sent Uddhava and others to Vraja, Çrî K®ß√a told the residents of Mathurå
that the vraja-våsîs were exceedingly distraught in His absence and that they could not be
pacified by any means.
172 Çrî B®had-bhågavatåm®ta

349. Then, being overpowered by the prema of the residents of Vraja, He quickly returned
there. Being enthralled by the mercy of the crest-jewel of the skilful, Çrî K®ß√a, the vraja-
våsîs’ very lives returned to them. He enjoyed with them in such a way that they forgot the
root cause of their suffering, meaning they forgot that Akrüra had ever come and taken Him
away.

350. If any of them ever remembered His absence, they would think that while sleeping they
had seen an ill-boding dream. Being frightened by this, they would weep and feel various
types of sorrow.

351. Enjoying with Çrî K®ß√a for a very long time, the vraja-våsîs’ senses became completely
absorbed in Him and they became so spellbound that they had no recollection of the past or
any concern for the future.

352. Hey bråhma√a! After some time, in the same way as before Akrüra again came to Vraja
with his chariot.

353. And when he began to take the very life of Vraja, Çrî K®ß√a, away to Mathurå, the con-
dition of the residents of Vraja became as it was before.

354. Again He went to Mathurå and killed Kaµsa, and again He returned to Vraja and
enjoyed pastimes with the vraja-våsîs as He had before.

355. In this way, just as before time and again He goes to Mathurå, and then returns and
enjoys in Vraja.

356. In this way, He who steals the hearts of devotees time and again performs wonderful pas-
times in Goloka such as subduing Kåliya and lifting Govardhana.

357. Being bewildered by the deadly poison of k®ß√a-prema, the vraja-våsîs always consider
those amazing pastimes to have never happened before.

358. Therefore, by continuously experiencing union and separation, the prema of the vraja-
våsîs is forever increasing.

359. What to speak of His eternal associates, even newcomers like myself never consider if
these pastimes have happened before or not.

360. For those who are immersed in the flowing ocean of Çrî K®ß√a’s enchanting sweetness
and who are maddened in the craving for the treasure of prema for Him, is there anything in
all of existence which would not be forgotten?

361. Aho! It is very astonishing that Çrî K®ß√a, although He is the crown-jewel of those who
are all-knowing, becomes immersed in the ocean of His beloved devotees’ prema for Him and
forgets His own nature as the Supreme. At that time He has no knowledge of what He has
done and what He should do.
Part Two, Chapter Six 173

362. The pastimes of Çrî K®ß√a are saccidånanda and eternal. When there is a necessity for a
particular pastime, He appears with His eternal associates who are engaged in His service.

363. Hey bråhma√a! The pastimes of Goloka which I have described to you are extraordi-
nary, and the current of the glories and sweetness of Goloka is greater than that of other
worlds.

364. The Mathurå bråhma√a asked: “When Çrî K®ß√a went to Mathurå, where did you stay
and what was your condition? It was only after a great endeavour that you had finally
attained His company!”

365. Çrî Sarüpa said: By the order of my master Çrî K®ß√a, I stayed in that very Vraja, where
Çrî Nandaråya and all of the other devotees share the same bhåva as Him.

366. The nature of that Goloka is such that those who reside there never wish to leave it,
even if they cannot have Çrî K®ß√a’s company there.

367. The sorrow which the residents there feel due to separation from Çrî K®ß√a dances on
the head of all of the happiness available in all other worlds, meaning that it is the highest
form of divine ecstasy.

368. In this way I resided there, and having attained a result beyond even what I had desired
for such a very long time, I was always feeling divine jubilation. The nature of vraja-prema is
that one is never fully satisfied, but rather the desire to taste it forever increases.

369. Therefore, with any of my senses I am unable for even one moment to leave the
supremely enchanting lotus feet of Çrî K®ß√a, which are anointed with the ku∫kuma from the
breasts of the gopîs.

370. That greatest mercy of firm attachment to His sweetness which Çrî K®ß√a has bestowed
upon this poor soul should not be spoken to others, yet by the order of Çrîmatî Rådhikå I
have described it to you again and again.

371. Residing there for a very long time, I saw how this Mathurå-ma√∂ala is the same as that
Goloka.

372. Existing here in this Vraja-ma√∂ala are gopas, gopîs, cows, animals, birds, insects, trees,
mountains, and Yamunå river just as I have seen there.

373. Here that same Çrî K®ß√acandra is always enjoying unlimited varieties of pastimes in the
same way as He does there.

374. Therefore, sometimes I reside in that Goloka, and sometimes I reside here in this Vraja.
As of yet I have not noticed any difference between these two worlds.

375. Only at the time of going there or coming here do they appear to be different, but due to
my strong attachment for both places, I don’t differentiate between them.
174 Çrî B®had-bhågavatåm®ta

376. Leaving aside these two places, neither my vision, my hearing, or even my mind ever go
anywhere else.

377. I never consider in my heart that Svayam Bhagavån Çrî K®ß√a or His devotees such as
Çrî Nanda ever reside in any other place.

378. When sometimes I see the residents of Vaikuàha, I see that they are also tormented by
separation from Çrî K®ß√a.

379. And when sometimes I don’t see the sentiment of the residents of Vraja in them, I feel
anguished. But from that anguish comes remembrance of the bhåva of Vraja, and then prema
arises by which I feel divine jubilation.

380. Aho! I time and again offer namaskåra to Goloka-dhåma and all of the eternal residents
there such as Çrî Nandaråya, who are worshipable to the residents of all other worlds, and by
whose mercy I have been able to describe so many of the pastimes which take place there.
Time and again I pray for a drop of their prema, which is the crown-jewel of all final attain-
ments.
 Chapter Seven—Bliss of the Highest Realm

1. Çrî Sarüpa said: In expanded form I have explained to you the supreme sådhya and såd-
hana. Now deliberate and decide upon your future course of action.

2. Hey best of the Mathurå bråhma√as! Just as by the mercy of Devî I attained my innermost
cherished fruit, you also can attain it—understand this to be certain.

3. And that which you haven’t yet attained—meaning His direct darçana—you will also
attain without delay, because I can see that Bhagavån has bestowed all of His mercy upon
you.

4. Even though the personal narrations of not only myself, but those of Çrî K®ß√a and His
eternal associates as well, are very confidential, I have none-the-less spoken them to you.

5-7. When one possesses a special bhåva for the lotus feet of Çrî K®ß√a, he should not reveal
it before others, even up to the point of not even thinking about it before others. When I was
senseless in a state of special prema, even though I was unaware of my body or any external
object whatsoever, sitting within my heart, Çrî K®ß√a forcibly made me reveal those narra-
tions to you.

8. I have recognised symptoms in you which indicate that you have firm faith in those narra-
tions, so therefore very soon you will attain the full result of hearing them.

9. This morning Çrîmatî Rådhikå Herself gave me this order: “Hey Sarüpa! My devotee the
Mathurå bråhma√a has entered one of My kuñjas.”

10. “First of all go there and enlighten him with instructions by which he can very quickly
attain the mercy of Çrî K®ß√a.”

11. Therefore, in accordance with Her order, I have quickly come here, meaning that even
before accompanying K®ß√a to the forest for the day, I have come here. Being overwhelmed
with joy at receiving an order from Her, today I have abandoned the company of Çrî K®ß√a,
because even more pleasurable than directly associating with K®ß√a is following the order of
Çrîmatî Rådhikå.

12. Çrî Parîkßit said: Having heard so much, still, the wealth of prema—meaning ecstatic
symptoms such as shivering—had not arisen in him, so then Sarüpa placed his hand on the
bråhma√a’s head.

13. By the grace of such a great personality as Sarüpa, all of the realisations which Sarüpa
himself had experienced arose directly within the bråhma√a’s heart.

14. That he immediately attained bhagavat-prema demonstrates the immense value in asso-
ciating with a great personality. In the same way as Sarüpa had, within an instant the bråh-
ma√a felt fully gratified.
176 Çrî B®had-bhågavatåm®ta

15. The bråhma√a became submerged in the nectarean ocean of prema in the same way as
Sarüpa was, and being overwhelmed by the waves of ecstatic manifestations, he cried out,
“Hå K®ß√a! Hå K®ß√a!” With tears rolling down his cheeks, he implored Sarüpa, “Please give
me at once the darçana of Çrî Kiçora-çekhara!”

16. Taking a blade of grass in his teeth, with great humility he offered namaskåra to not only
Sarüpa, but to all of the moving and non-moving living entities nearby, and said, “Where is
Çrî K®ß√a? Have you not seen Him?”

17. Next he began singing enchanting k®ß√a-nåma-sa∫kîrtana and grasping his guru’s feet,
began profusely shedding tears. Seeing the bråhma√a’s prema, Çrî Sarüpa, who was already
immersed in the ocean of prema, became completely helpless.

18. The next moment, compelled by the full impact of mahå-prema, as if intoxicated they
began wandering in the forest until entering a kuñja of thorny karîla bushes where they both
fell unconscious.

19. Hey Mother! At that moment, from a distance they heard, mixed with the mooing sound
of cows, deep and very sweet melodies emanating from flutes, horn bugles, vî√ås, and some
instruments composed of leaves.

20. Being awakened by that sweet sound, they both stood up at once and ran in the direction
from which it was coming. Then they saw Çrî Gopåladeva Himself, whose beautiful form was
a resplendent darkish hue.

21. Having led the cows to the Yamunå so they could have a drink, Çrî Gopåla, accompanied
by His many cowherd friends for the purpose of performing various kinds of pastimes, was
dancing like a regal elephant and coming in their direction.

22. They saw that He was decorated in the dress of a kiçora, and that He appeared like an
ocean full of waves of loveliness. They saw He who fills the eyes and hearts of the entire uni-
verse with transcendental bliss, and whose form exudes new and fresh sweetness from
moment to moment.

23. His limbs were adorned by all of the auspicious markings, His ears were decorated with
earrings made with kadamba flowers, and on His head was a peacock-feather crown. His
conchshell-like neck was adorned with a garland of pearls, and around His waist were splen-
did, yellow silk garments.

24. His broad chest was decorated with a magnificent, swaying necklace of guñjå flowers, and
çrîvatsa, the splendorous insignia of Lakßmîdevî. His slender waist was like that of a lion, His
valiance was like that of a hundred lions, and it was as if the essence of all the beauty of the
entire universe was worshipping His lotus feet.

25. He was adorned with garlands of tulasî, kadamba flowers, guñjå flowers, and peacock
feathers. His waist was embellished with a wonderful sash composed of multi-coloured flow-
ers which increased the splendour of His marvellous hips.
Part Two, Chapter Seven 177

26. There were golden armlets on His comely long arms, and the fingers of His lotus hands
were feeling great elation as they held the flute to His bimba-fruit lips.

27. The sweet nectar of the vibration of the flute, which even astonishes Himself, was
enchanting all the living entities of the entire universe. His restless, playful lotus eyes were
decorated with oblique glances.

28. The dancing of His bow-shaped eyebrows was increasing the prema of His loving devo-
tees, and His splendorous lotus face, which steals away the hearts of the munis, was gently
smiling.

29. The tip of His nose, which appeared more beautiful than the sesame flower, was adorned
with an elephant-king pearl. Sometimes He would push aside from His face His bumble-bee-
like locks of curling hair, which were strewn with dust raised by the cows.

30. The half-moon forehead of Çrî Gopåla K®ß√a, who is an ocean full of the waves of unlim-
ited varieties of ecstatic pastimes, was adorned with tilaka composed of the clay of the
Yamunå. His limbs were decorated with the pastes of a variety of multi-coloured minerals
found in the hills.

31. Sometimes He would assume His supremely attractive three-fold-bending posture, and
sometimes He would play varieties of comical melodies on the flute which would make His
cowherd friends laugh. In this way He embellished the land of the forest with His own foot-
prints.

32. He was also adorned by the presence of Çrî Balaråmajî, whose age, dress, and ornaments
were similar to His, whose complexion was golden, and who was attired in white cloth. In
the same way, the exceedingly beautiful mürti of Çrî Gopåla was decorated by the presence of
His cowherd friends, whose appearances were also similar to His.

33. Feeling the supreme transcendental bliss upon receiving the darçana of Çrî K®ß√a, both
Çrî Sarüpa and the Mathurå bråhma√a at once fell down before Him, as if offering da√∂avat-
praÌmas. In the ecstasy of the moment, all of their intelligence, cleverness and everything
was forgotten.

34. Being Himself compelled by the prema of His loving devotees, Çrî K®ß√a ran to them.
Being lost in the intense potency of the transcendental bliss which He was feeling, He fell on
top of them, embracing them with His long arms.

35-36. His soft heart melted with feelings of mercy, He bathed them both in His tears of love.
After a moment He lifted them up, and with His own lotus hands He wiped away their tears
and brushed the dust from their bodies. Time and again He embraced them. After taking
them by the hands and sitting them down on the ground, He proceeded to satisfy the bråh-
ma√a with the nectar of His words.

37. Çrî Bhagavån said: “Hey Janaçarmå (the bråhma√a’s eternal identity), having taken birth
in Mathurå, you are the moon which rises from the ocean of the bråhma√as! Are you well in
all respects?”
178 Çrî B®had-bhågavatåm®ta

38. “Hey bråhma√a! By seeing you, Myself and My friends have become well. Being attracted
by your mercy, I have been constantly looking over at the path, waiting for you to arrive
here.”

39. “It is highly auspicious that you have not forgotten Me. Hey bråhma√a! It is My great
good fortune that I am fully subordinate to you. Please remain here and enjoy as you desire.”

40. Çrî Parîkßit said: Hey Mother! Hearing this, that Mathurå bråhma√a named Janaçarmå,
became so overpowered by awe and transcendental bliss that he was unable to speak or even
to gaze upon Çrî K®ß√a.

41. Unable to see anything, he placed K®ß√a’s lotus feet on his head and began to cry out very
loudly.

42. Being agitated due to not seeing any appropriate gift beyond His very self to give him, the
crown jewel of benefactors, Çrî K®ß√a, removed the ornaments from His own body and deco-
rated the bråhma√a with them so that he appeared just like Sarüpa.

43. In this way He was merciful to the bråhma√a Janaçarmå and granted him his own eternal
spiritual form, similar in appearance to K®ß√a’s own form. Having attained this form, he
became fully gratified.

44. After that, with a vibration from His flute, K®ß√a called together all of the cows, and with
some wonderful noises made by His own mouth He enticed them to drink.

45. Next, with another vibration from the flute, He led all the cows to a place which was
pleasurable to them and had them all sit down. Then, along with Çrî Balaråmajî, Çrî Sarüpa,
and Janaçarmå, He began playing in the water.

46. Çrî K®ß√a and His cowherd friends were playing in such a way that sometimes they would
defeat another boy in splashing, and sometimes K®ß√a Himself, who is the most expert player,
would feel great happiness in accepting His own defeat.

47. Sometimes Çrî K®ß√a and His friends would make attractive splashing noises with the
current of the Yamunå. Sometimes they would swim with the current, and sometimes they
would swim against it, and in this way they enjoyed a variety of pastimes in the water.

48. On one occasion the frolicsome Çrî K®ß√a submerged His body in the dark water and hid
His face amongst blue lotus flowers in such a way that He could not be seen.

49. The darçana of Çrî K®ß√a is the very life and soul of the sakhås, so when upon searching
and searching they could not see Him anywhere, they became very upset and calling out,
began weeping very loudly.

50. When, laughing, Çrî K®ß√a appeared from behind that forest of lotus flowers, like bloom-
ing lotuses the eyes of the cowherd boys opened wide with transcendental pleasure.
Part Two, Chapter Seven 179

51. After that they decorated one another with garlands of waterflowers strung on the stems
of lotus flowers. Decorated in this way, they emerged from the water.

52. To enjoy lunch they all sat in a circle on an especially attractive and sandy bank of the
Yamunå, and Çrî K®ß√a sat Balaråma in the middle.

53. Playfully Çrî K®ß√a danced amongst them in all directions as He served the cowherd boys
the delectable foodstuffs which they had brought from their homes that morning.

54. Next He served them beautiful, delicious fruits according to their particular tastes. The
cowherd boys had picked these fruits from the wish-fulfilling trees of V®ndåvana, which at all
times give the fruits and flowers of every season.

55-57. Çrî K®ß√a served the cowherd boys mangoes, berries, apples, plums, grapes, oranges,
coconuts, dates, jackfruits, pomegranites, and other fully ripe and abundantly juicy fruits.
And to bestow further transcendental bliss upon them, while appearing to sit next to each
boy, sometimes He fed them, and sometimes they also fed Him.

58. First the cowherd boys tasted those fruits themselves, but next, selecting the fruits which
were especially delicious, they very respectfully placed them in Çrî K®ß√a’s mouth with their
own hands.

59. While making jokes, K®ß√a praised those fruits, and by making comical faces as He was
chewing, He enchanted the sakhås by making them laugh.

60-61. Next, Çrî K®ß√a, who is the most expert at enjoying, drank from gourd cups full of var-
ious beverages, including pure Yamunå water, buttermilk, and bitter and sweet nectar drinks,
and also greatly pleased the cowherd boys by serving them these drinks.

62. After that they all sipped åcamana and then chewed fragrant betel nuts and leaves mixed
with camphor which they had brought from their homes.

63-66. Next, He Himself wore and also gave His friends to wear the varieties of wonderful
garlands which they had strung using tulasî, målatî, camelî, motiyå, kunda, kubjaka, lava∫ga,
ketakî, piyåvåså, mådhavî, two kinds of juhî, campå, kanera, ∂åka, råyabela, japå, damanaka,
kadamba, morachalî, någakeçara, punnåga, campaka, kutaja, açoka, mandara, råsata, arjuna
roses and other kinds of leaves and flowers.

67. Next they anointed their own limbs with pastes made from the powders of sandalwood,
aguru, saffron, and other fragrant substances which they had collected in the forest.

68. After that, they entered a kuñja which was scented with the aroma of a variety of fragrant
flowers, where bees were pleasantly humming, and where they arranged an excellent bed
from soft and fresh leaves and flowers.
180 Çrî B®had-bhågavatåm®ta

69. When Çrî K®ß√a lay down and placed His head in the lap of His friend Çrîdåmå, all of the
sakhås began serving Him in their own ways. One began decorating His hair, another sang
beautiful rågas, another massaged His feet, another offered Him prayers, and another fanned
Him with great skill.

70. Making a variety of funny expressions with His lotus face, Çrî K®ß√a made the sakhås
laugh in such a way that even upon making a great effort to stop laughing, they could not. In
this way Çrî K®ß√a and Balaråma gave great happiness to the sakhås as They enjoyed pastimes
such as Their afternoon rest.

71. After that, with signals played on His flute and horn, Çrî K®ß√a made all the cows stand
up and then He led them to Govardhana, where He began playing with His friends while the
cows grazed.

72. Then each sakhå exclaimed, “I will decorate Him first!” and according to their own par-
ticular tastes, they decorated Him with forest ornaments.

73. Then personally placing the bråhma√a Janaçarmå into the hands of Sarüpa, the giver of
happiness to the residents of Vraja, Çrî K®ß√a, entered Vraja in the early evening time and
began enjoying pastimes with divine happiness as He had that morning.

74. Parîkßit Mahåråja continued: Hey Mother! By the mercy of Çrî Gopînåtha, like that of a
great saint your mind has now become fixed. Now deliberate on the answers which I have
given to all of your questions and decide if you have been satisfied.

75. Hey Janani! Now you should make a great effort to go to Goloka, which is a deep ocean
of unlimited divine bliss. Simply by going there sådhakas always attain the favour of enjoying
various sweeter than sweet pastimes with Çrî K®ß√a.

76. Although these pastimes are not always visible to each and every person who goes to the
Mathurå-ma√∂ala on this earth, they are certainly visible to those who have received the
mercy of Çrî K®ß√a’s premî devotees. Therefore, O Mother! Search for the dust of the feet of
such premî devotees and place it upon your head.

77. Hey Mother! In enquiring about the place where Çrî K®ß√a’s lotus feet become anointed
with the ku∫kuma from the gopîs’ breasts and where He always bestows His loving company
upon them, you asked a very sweet and profound question. In answering your question, I gave
a description of Goloka by which all of your doubts will be eradicated.

78. That Goloka, the only place where undivided prema for the feet of Çrî Gopînåtha can be
attained, is splendidly situated above even Vaikuàha. It bestows a fruit beyond what any
sådhaka could ever desire and meditation on the devotees who reside there bestows upon a
sådhaka the treasure of unwavering prema.

79. Hey Mother! Now hear the words of the great munis describing this—they will satisfy
your heart.
Part Two, Chapter Seven 181

80. In the Harivaµça Purå√a, Indra says to Çrî K®ß√a, “Above the heavenly planets (meaning
Svarga, Maha, Jana, Tapa, and Satya) is Brahmaloka (meaning Vaikuàha), where the Vedas
and ®ßis like Nårada reside, and where Umå and Çiva and the liberated souls can also go.”

81. “Situated above that Vaiku√†ha is Goloka, which is nurtured by Your eternally perfected
devotees like Nanda and Çrîmatî Rådhåjî. Like the great sky, that realm pervades all of exis-
tence.”

82. “One can only go to that realm, which is above all other worlds and which is Your resi-
dence, in samådhi. Even upon asking Brahmåjî, we demigods could not ascertain anything
about it.”

83. “Those who are peaceful, who restrain their senses and perform pious activities attain
Svarga, meaning they can go up to Satyaloka, and those who perform austerities and serve
Bhagavån can attain Brahmaloka, meaning Vaiku√†ha.”

84. “But attaining Goloka, where cows, gopas and gopîs reside, is very rare indeed.”

85. “Hey Çrî K®ß√a! Hey Dhîra! Whenever that Goloka was saddened by my mischief (when
I continuously showered rain upon Vraja for seven days), You foiled my attempts at causing a
disturbance and protected it.” (Indra says this out of ignorance only; it is not possible for him
to cause any sadness or disturbance there.)

86. In the Skanda Purå√a, Bhagavån Çrî K®ß√a said, “Hey Arjuna! Though assuming many
different forms in which I enjoy pastimes in this world and in Vaikuàha, I also reside in the
eternal realm of Goloka.”

87-88. Çrî Janamejaya said: Hey best of the Vaiß√avas, Jaiminijî! I have heard these verses
before from the sage Vaiçampåyana, but having now heard them from your mouth, new
understandings of their meanings have begun shining in my heart. Aho! Undeniably the glo-
ries of Bhagavån’s devotees are magnificent!

89. Fearing that these descriptions will now come to an end, my heart is feeling great sorrow,
therefore now please give me such potent nectar by hearing which my heart will be fully
pleased for all time.

90-91. Çrî Jaimini said: O my child Janamejaya! Your father, Çrî Parîkßit, feeling transcenden-
tal pleasure upon describing the glories of Goloka, next sang with wonderful and sweet bhåva
numerous çlokas from two great epics which are the very essence of the çrutis and sm®tis.
With great happiness I wander in this world singing these verses, thereby mitigating the
pangs of separation from your father which I feel.

92. Brahmå said, “I worship the ådi-purußa, Çrî Govinda, who resides eternally in Goloka
with Çrîmatî Rådhikå, who embodies the hlådinî-çakti. They are accompanied by the gopîs
and gopas, who are extensions of Their very forms and who, due to being permeated with
ever-blissful spiritual rasa, give Them immense pleasure.” (Brahma-saµhitå 5.37)
182 Çrî B®had-bhågavatåm®ta

93. “I worship the ådi-purußa, Çrî Govinda, whose own residence of Goloka sustains and nur-
tures the realms known as Devî-loka, Maheça-loka, and Vaiku√†ha-loka, which are situated
below it.” (Brahma-saµhitå 5.43)

94. “In Goloka, the vraja-gopîs are like the most illustrious goddesses of fortune, and their
beloved is the Supreme Personality, Çrî K®ß√a. The trees there are kalpataru, the land itself is
cintåma√i, and the water is nectar. The talking is singing, the walking is dancing, and the
flute is K®ß√a’s dear sakhî. There, the effulgence of transcendental bliss expands in all direc-
tions.” (Brahma-saµhitå 5.56)

95. “I worship that Çvetadvîpa, which is known to the pure saints who reside in this world as
Goloka, where it is as if a transcendental milk-ocean is always flowing from the countless
cows. And the nature of the time there is that it doesn’t ever pass away, even for half a sec-
ond.” (Brahma-saµhitå 5.57)

96. The ladies of Mathurå said, “The land of V®ndåvana is supremely pure and very fortu-
nate, because the Supreme Personality, Çrî K®ß√a, resides there, disguising Himself with
human traits. Decorated with a garland of forest flowers and playing the flute, He wanders
about in the company of Çrî Balaråma, taking the cows out to graze and playing in different
ways with great pleasure.” (Çrîmad-Bhåg. 10.44.13)

97. Brahmå said, “Hey Bhagavån! How greatly fortunate are these cows and motherly gopîs
of Vraja? Having assumed the forms of their calves and children, with great pleasure You
have drunk the nectar of their breast-milk to Your full satisfaction! All the Vedic sacrifices
which have been performed from time immemorial up to the present day have not given You
such satisfaction.” (Çrîmad-Bhåg. 10.14.31)

98. “Aho! What can I say in glorification of the great good fortune of the gopîs of Nanda-
råya’s Vraja, who have the personification of paramånanda and the eternal Brahman as their
friend?” (Çrîmad-Bhåg. 10.14.32)

99. “Hey Acyuta! Even though the glories of the great good fortune of the residents of Vraja
are actually inconceivable, still we eleven presiding Deities of the various senses, headed by
Rudra, are also most fortunate, because the senses of these residents of V®ndåvana are the
vessels through which we always drink the sweet, fragrant intoxicating rasa of Your lotus
feet.” (Çrîmad-Bhåg. 10.14.33)

100. “I would consider it my greatest possible good fortune to take birth as a blade of grass or
any birth whatsoever in Gokula, where the dust of the feet of any of the residents of Vraja
would fall on my head. Their very life and soul is exclusively Çrî K®ß√a, the dust of whose
lotus feet the çrutis are still searching for to this day.” (Çrîmad-Bhåg. 10.14.34)

101. “What could You possibly give to those residents of Vraja who have dedicated their
homes, wealth, friends, wives, sons, and very lives and hearts solely to You? I cannot under-
stand this at all! My intelligence becomes bewildered when I think of how You gave Your
very self to Pütanå and her family members merely because she approached You in the guise
of a mother.” (Çrîmad-Bhåg. 10.14.35)
Part Two, Chapter Seven 183

102. “Hey Çrî K®ß√a! Until people become Your devotees, their faults such as attraction and
repulsion plunder their wealth like thieves, their homes remain prisons, and bewilderment
binds them like foot-shackles.” (Çrîmad-Bhåg. 10.14.36)

103. “Hey Prabhu! Although You are always transcendental to the material energy, You
descend into this world and perform pastimes like those of an ordinary person solely for the
purpose of bestowing great pleasure upon Your surrendered devotees.” ( Çrîmad-Bhåg .
10.14.37)

104. “There are people who say, ‘I know everything about K®ß√a.’ Let them think that way,
but what more can I say than this, that Your opulences are beyond the reach of my mind,
body, and words.” (Çrîmad-Bhåg. 10.14.38)

105. “Hey Çrî K®ß√a! Being the witness of my heart, You know everything. You alone are the
master of this universe, and this entire universe is also situated within You. Therefore, I offer
this universe to You.” (Çrîmad-Bhåg. 10.14.39)

106. “Hey Çrî K®ß√a! You are like the sun which bestows ånanda upon the lotus-like V®ß√i
dynasty. And You are the moon which increases the oceans consisting of the earth, the
demigods, the bråhma√as, the cows, and dharma. You dispel the darkness of irreligion, and
You are the destroyer of demons like Kaµsa. Hey Bhagavån! You are worshipable to every-
one. I offer pra√åma to even the weeds of this Vraja.” (Çrîmad-Bhåg. 10.14.40)

107. Çrî K®ß√a said to Balaråma, “Today this land, along with all its green grass, has become
fortunate due to receiving the touch of Your lotus feet. And receiving the touch of the fingers
of Your lotus hands, the trees, creepers, and bushes consider that they have attained the
greatest treasure. Receiving Your affectionate glances, the rivers, mountains, birds, and ani-
mals are all feeling fully gratified. But most fortunate of all are the vraja-gopîs who have been
embraced to Your strong chest, a favour which even Lakßmîdevî herself always desires.”
(Çrîmad-Bhåg. 10.15.8)

108. The gopîs said, “Hey Sakhî! This V®ndåvana is expanding the glories of the Earth plan-
et because it is being adorned with the lotus footprints of Çrî K®ß√a. Hearing Him play a soft
and deep note on the flute, the peacocks have become maddened and begun dancing.
Beholding this spectacle, all of the birds and animals who reside on the mountain-side have
abandoned their usual restive activities.” (Çrîmad-Bhåg. 10.21.10)

109. “This Govardhana Hill is the best of all those who are known as Haridåsa because he is
feeling great jubilation from the touch of the lotus feet of K®ß√a and Balaråma. With great
respect Govardhana is worshipping Them by providing all necessities such as caves, fruits,
flowers, and water for the pleasure of K®ß√a and Balaråma and Their cowherd friends, cows
and calves.” (Çrîmad-Bhåg. 10.21.18)
184 Çrî B®had-bhågavatåm®ta

110. “Seeing K®ß√a and Balaråma taking the cows and calves out for grazing and playing
Their flutes in the afternoon sun, the clouds burst with divine love and like an umbrella
shield their friend Çrî K®ß√a from the sun while showering tiny drops of rain that are like a
shower of flowers.” (K®ß√a has been referred to here as a friend of the clouds because their
natures are similar. Both are dark blue in complexion, and as K®ß√a eradicates the heat of
material existence by bestowing the nectar of His mercy, the clouds give relief from the heat
of this world by showering cooling rain. K®ß√a also plays soft and deep melodies on the flute
which resemble the clouds’ thunder.) (Çrîmad-Bhåg. 10.21.16)

111. “Hey Sakhîs! When the rivers of V®ndåvana headed by the Yamunå hear the vibration
of K®ß√a’s flute, their currents completely stop and their waters begin to swirl as if they are
overcome with desire. With their arms in the form of waves they reach out to touch and offer
lotus flowers to His lotus feet.” (Çrîmad-Bhåg. 10.21.15)

112. “See how the creepers and the branches of the trees of V®ndåvana are drooping down
due to their weight! They must have also taken Çrî K®ß√a within their hearts, because tears of
love in the form of currents of honey are dripping from them and the emergence of their
fruits and flowers bear witness to their ecstatic rapture.” (Çrîmad-Bhåg. 10.35.9)

113. Çrî K®ß√a said to Balaråma, “Hey Ådi-purußa! Although You are keeping Your opulences
hidden and are performing pastimes as a young boy here in V®ndåvana, still the munis, who
are the best of Your devotees, have recognised You. Not wanting to be separated from You for
even one moment, they have assumed the form of bees and are worshipping You by constant-
ly singing Your glories as the purifier of this world.” (Çrîmad-Bhåg. 10.15.6)

114. The gopîs said, “It is very astonishing that K®ß√a steals away the hearts of the swans,
cranes and other aquatic birds with the supremely attractive vibration of His flute in such a
way that approaching Him, they sit down silently and worship Him with their eyes closed
and their minds fully concentrated on Him.” (Çrîmad-Bhåg. 10.35.11)

115. “Hey Amba (friend)! The birds of V®ndåvana are actually sages. They have taken posi-
tions on the branches of trees which have new and fresh leaves from where they can easily
have darçana of Çrî K®ß√a. Sitting there and hearing the sweet vibration of His flute, they
become submerged in divine bliss and close their eyes.” (Çrîmad-Bhåg. 10.21.14)

116. “These ignorant deer are also fortunate, because accompanied by their husbands they
are standing motionlessly and listening to the vibration of K®ß√a’s flute. It is as if they are
offering püjå to the gorgeously attired son of Nanda with their loving glances.” ( Çrîmad-
Bhåg. 10.21.11)

117. “For drinking the nectar of the vibration of the flute emanating from the lotus face of
Çrî K®ß√a, the cows have raised their ears. The grass which they were chewing just remains in
their mouths and milk begins to drip from their teats. The calves at once stop drinking their
mothers’ milk, and as they embrace K®ß√a within their hearts, tears of love begin to glide
down their faces.” (Çrîmad-Bhåg. 10.21.13)
Part Two, Chapter Seven 185

118. “Hearing the vibration of Çrî K®ß√a’s flute, the bulls, cows, and deer of V®ndåvana
approach Him and become separated from their herds. They are unable to swallow the grass
which they have taken into their mouths, and standing silently with their ears raised, they
appear like animals in a painting.” (Çrîmad-Bhåg. 10.35.5)

119. “Hey Sakhî! We consider the Pulinda girls who collect grass and wood to be greatly for-
tunate, because by spreading the ku∫kuma which lies upon the grass on their faces and bod-
ies, the desires which had arisen in their hearts from seeing that very ku∫kuma are pacified.
In reality, that ku∫kuma was from the breasts of Çrîmatî Rådhikå, and at the time of enjoying
pastimes with Çrî K®ß√a, it became smeared on His lotus feet. Then, as They wandered in the
forest, it fell from His feet onto the grass.” (Çrîmad-Bhåg. 10.21.17)

120. Çrî Çukadeva Gosvåmî said, “When Çrî K®ß√a would sometimes wander far away to see
the splendour of the forest, the cowherd boys would revel in running after Him, saying, ‘I will
be the first to touch Him! I will be the first to touch Him!’” (Çrîmad-Bhåg. 10.12.6)

121. “In this way the greatly fortunate cowherd boys enjoyed in various ways with Çrî K®ß√a,
who was seen as the Brahman effulgence by the jñånîs, as the supremely worshipable Deity
by His servants, and as an ordinary boy by people in general (or those who had received His
utmost mercy, due to being devoid of the mood of opulence, saw Him merely as the son of
Nanda).” (Çrîmad-Bhåg. 10.12.11)

122. “Great yogîs perform severe austerities for many lifetimes, and even when with great dif-
ficulty they have completely controlled their minds, they still cannot attain even one parti-
cle of the dust of the lotus feet of Çrî K®ß√a. How then can I possibly describe the good for-
tune of the vraja-våsîs who daily received His direct darçana?” (Çrîmad-Bhåg. 10.12.12)

123. “When Çrî K®ß√a would become fatigued from wrestling with the cowherd boys, He
would accept the lap of one of His friends as a pillow and lie down beneath a tree on a richly
decorated bed of flowers and leaves.” (Çrîmad-Bhåg. 10.15.16)

124. “At that time, one greatly fortunate sakhå would massage His feet, and another would
fan His body with a fan made of leaves.” (Çrîmad-Bhåg. 10.15.17)

125. “Hey Mahåråja! Others would sing attractive songs appropriate for resting-time, and all
the cowherd boys’ hearts would melt in affection for K®ß√a.” (Çrîmad-Bhåg. 10.15.18)

126. Çrî Parîkßit Mahåråja asked, “Hey bråhma√a! Which supremely auspicious sådhana did
Nandaråya perform, and which austerities did the supremely fortunate Yaçodå undergo to
have her breast-milk drunk by Çrî Hari?” (Çrîmad-Bhåg. 10.8.46)

127. Çrî Çukadeva Gosvåmî said, “Hey Bharata! To fulfil the promise of His dear devotee
Brahmå, the destroyer of evil, Svayam Bhagavån Çrî K®ß√a, appeared as the son of Nanda and
Yaçodå. In comparison to all of the other gopas and gopîs, this couple possessed the most love
for Him.” (Çrîmad-Bhåg. 10.8.51)
186 Çrî B®had-bhågavatåm®ta

128. “Hey Mahåråja Parîkßit! When magnanimous Nandaråya returned from Mathurå, he
took his own son Çrî K®ß√a in his lap and experienced immense pleasure from repeatedly
smelling His head.” (Çrîmad-Bhåg. 10.6.43)

129. “When K®ß√a saw Yaçodå labouring so desperately that her whole body was dripping
with perspiration and the flower garland which was entwined in her braid was falling down,
He became merciful to her and allowed Himself to be bound.” (Çrîmad-Bhåg. 10.9.18)

130. “Neither Brahmå, Çiva, or even Lakßmîdevî, who eternally resides at K®ß√a’s chest in the
form of a golden line, have received such mercy from He who is the bestower of liberation as
Yaçodå did.” (Çrîmad-Bhåg. 10.9.20)

131. “The bestower of the objects of human pursuit including all varieties of liberation,
Bhagavån Çrî K®ß√a, drank with full satisfaction the milk of all those cows and motherly
gopîs, whose breasts were dripping with milk due to their motherly affection for Him.”
(Çrîmad-Bhåg. 10.6.39)

132. “Hey Råjan! Those cows and gopîs were always feeling maternal love for K®ß√a, there-
fore after leaving their present bodies they could never re-enter the cycle of birth and death,
the calamity which is imposed upon the ignorant.” (Çrîmad-Bhåg. 10.6.40)

133. “The gopîs of Vraja would enjoy supreme pleasure from receiving the darçana of Çrî
Govinda, but they would consider one moment of His absence to be like one-hundred
yugas.” (Çrîmad-Bhåg. 10.19.16)

134. “Those vraja-gopîs who had fully given their hearts to Çrî K®ß√a would imitate His man-
ner of speaking and His activities. Since they had offered their very souls to Him and always
sang of His glories, they completely forgot themselves and their family interests.” (Çrîmad-
Bhåg. 10.30.43)

135. The ladies of Mathurå said, “Which austerities did the vraja-gopîs perform by which
they could always drink through their eyes the nectar of Çrî K®ß√a’s form, which is the very
essence of loveliness, which is unequalled or unsurpassed, which is perfect in itself and always
appears new and fresh, and which is extremely rare and is always the exclusive shelter of
fame, splendour, and opulence?” (Çrîmad-Bhåg. 10.44.14)

136. “The gopîs are extremely fortunate, because their hearts are always so absorbed in Çrî
K®ß√a that while milking cows, churning yoghurt, applying candana and other decorations to
their bodies, comforting crying babies, washing their floors, etc., tears of love flow from their
eyes as they continuously sing about the purifying fame of Çrî K®ß√a.” (Çrîmad-Bhåg.
10.44.15)

137. “In the morning, Çrî K®ß√a enters the forest of Vraja to take the cows out for grazing,
and in the early evening He leads them back while playing His flute. At that time, upon
hearing the vibration of the flute, those supremely fortunate gopîs quickly exit their homes
and stand along the path where they receive darçana of His lotus face, which is smiling bril-
liantly and bestowing merciful glances.” (Çrîmad-Bhåg. 10.44.16)
Part Two, Chapter Seven 187

138. Bhagavån Çrî K®ß√a said, “Hey gopîs! Even if I endeavoured for the length of an entire
lifetime of Brahmå, I would still be unable to compensate you. Because you have broken out
of the tight shackles of family ties and served Me honestly, you will have to let your own vir-
tuousness serve as reparation. I am forever indebted to you.” (Çrîmad-Bhåg. 10.32.22)

139. “Hey gentle Uddhava! Please go to Vraja and pacify My father and mother, Çrî Nanda
and Yaçodå. Deliver My message and eradicate the gopîs’ pain of separation from Me.”
(Çrîmad-Bhåg. 10.46.3)

140. “For those gopîs who have completely given Me their hearts, it is as if I am their very
lives. Since they have abandoned all forms of dharma for My sake, I desire that they will
always be happy in all ways.” (Çrîmad-Bhåg. 10.46.4)

141. “Hey dear Uddhava! I alone am most beloved to the gopîs, and since I have come here
to Mathurå, they are considering that I am very far away from them. Remembering Me, they
are exceedingly enchanted, and time and again they become overwhelmed and fall uncon-
scious.” (Çrîmad-Bhåg. 10.46.5)

142. “My dearest ones, who consider Me only to be their very lives and who are always
absorbed in thoughts of Me, are now suffering greatly, and only with great difficulty are they
somehow sustaining their lives. I had told them, ‘I will be coming soon,’ and these words are
acting as the preserver of their very lives.” (Çrîmad-Bhåg. 10.46.6)

143. “Hey Uddhava! When Çrî Akrüra escorted Myself and Balaråma to Mathurå, the gopîs,
whose minds are always engrossed in loving attachment for Me, felt great anxiety in separa-
tion from Me. Besides Me, they have no other source of happiness.” (Çrîmad-Bhåg. 11.12.10)

144. “Hey Uddhava! I am the one and only beloved of the vraja-gopîs. Therefore, when I
performed the råsa dance with them in V®ndåvana, even those nights which were actually
equal in length to the entire nights of Brahmå passed in what seemed to be half a moment
only. And in My separation, they considered those same nights to be like millenniums.”
(Çrîmad-Bhåg. 11.12.11)

145. “The gopîs were so lovingly absorbed in Me that they could not think of themselves, or
of anything of this world or the next, just as when munis become so engrossed in their
samådhi that they forget their own names and forms, or as when rivers merge into the
ocean.” (Çrîmad-Bhåg. 11.12.12)

146. “By the influence of the association of the gopîs, thousands of women, like those of the
Pulinda tribe who had no knowledge of their real selves, also began loving Me in the senti-
ment of a paramour. Eventually all of them also attained Me, either in their present bodies or
in their next births, so what then can be described about the glories of the gopîs themselves,
who are so much greater?” (Çrîmad-Bhåg. 11.12.13)
188 Çrî B®had-bhågavatåm®ta

147. Çrî Uddhava said, “In this world, the gopîs alone have perfected their embodied lives
because they have attained the highest consummation of unalloyed prema—mahåbhåva—for
Bhagavån Çrî K®ß√a, the knower of all souls. Their bhåva is hankered after by those who fear
material existence, by great munis, and by ourselves as well. For one who hasn’t tasted the
nectar of the descriptions of K®ß√a’s lîlå, even taking birth as Brahmå is useless.” (Çrîmad-
Bhåg. 10.47.58)

148. “How amazing it is that these simple women who wander about the forest, seemingly
spoiled by improper behaviour, have achieved the perfection of possessing mahåbhåva for
Paramåtmå Çrî K®ß√a! Still, it is true that the Supreme Lord Himself bestows auspiciousness
upon even an ignorant worshipper, just as the best medicine is effective even when taken by
a person ignorant of its potency.” (Çrîmad-Bhåg. 10.47.59)

149. “The vraja-gopîs received such mercy from Çrî K®ß√a that in the råsa-lîlå they were
enthralled upon receiving His embrace. Such mercy has never been experienced by Lakßmî-
devî herself, what to speak of the lustrous women of the heavenly planets, whose fragrance
resembles that of the lotus flower?” (Çrîmad-Bhåg. 10.47.60)

150. “I pray to take birth as one of the bushes, creepers, or herbs of V®ndåvana on which the
dust of the gopîs’ feet falls. The gopîs have performed the difficult task of abandoning their
family members, as well as the Vedic path, to exclusively worship the lotus feet of Çrî K®ß√a,
which are sought after by the çrutis and even the Vedas themselves.” ( Çrîmad-Bhåg .
10.47.61)

151. “In the råsa-lîlå, the vraja-gopîs extinguished the burning fire of their separation from
K®ß√a by holding to their breasts His beautiful lotus feet, which are served by Lakßmîdevî,
worshipped by Brahmåjî, and upon which Çiva and the four Kumåras are always meditating
inside their hearts.” (Çrîmad-Bhåg. 10.47.62)

152. “I time and again offer pra√åma to the particles of dust of the lotus feet of the gopîs of
Nandaråya’s Vraja. The gopîs’ singing of Çrî K®ß√a’s glories purifies the three worlds.”
(Çrîmad-Bhåg. 10.47.63)

153. Çrîmatî Rådhikå said, “Hey sakhîs! I don’t know what pious activities the flute could
have performed to be fully tasting the nectar of K®ß√a’s lips, which is actually meant for us! It
seems that the blooming of the lotus flowers upon the river, who is actually the flute’s mother
because bamboo grows on her banks, bears witness to the ecstatic rapture she feels upon wit-
nessing the great good fortune bestowed upon her son. And it is as if the trees, who are of the
same family as bamboo, are crying tears of joy in the form of streams of honey, just as streams
of tears flow from the ancestors who see that a devotee of Bhagavån has now appeared in
their family.” (Çrîmad-Bhåg. 10.21.9)
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154. Çrî Çukadeva Gosvåmî said, “Glory for all time to Çrî K®ß√a, who because of residing in
their hearts, is the ultimate resort of all jîvas, and who is famous for having taken birth as the
son of Devakî. He is faithfully served by the members of the Yadu dynasty, He destroys every-
thing opposed to the path of dharma, and He mitigates the suffering of all living entities,
moving and inert. Adorned with the splendour of His soft hands, His lotus face infinitely
increases the prema-bhåva of the vraja-gopîs and the queens of Dvårakå.” (Çrîmad-Bhåg.
10.90.48)

155. Çrî Janamejaya said: Hey Gurujî! I am now fully gratified! Undeniably today I have
become fully gratified, because you have revealed to me the exceedingly secret glories of Çrî
Goloka!

156. Çrî Jaimini said: O dear one! Yes, you have truly become gratified, because anyone who
faithfully hears, speaks, or meditates upon this narration without question attains residence
in Goloka-dhåma.

157. I offer pra√åma to the lotus feet of Çrî Nanda-nandana, who is always eager to bestow
causeless mercy, who is the ultimate guru, who gives the inspiration to jîvas which makes
bhakti arise in them, and who is unlimitedly pleased with those who perform that bhakti.