|of Srila Sanatana Gosvami

GOPIPARANADHANA DASA
Toa HERO’S QUEST for the
extraordinary — an ever-recurring
theme in literature — reflects the
urge of every heart at its noblest to
discover the full possibilities of life
Anyone dissatisfied with the scant
potential of mundane existence is
naturally stimulated by the prospect of
finding, even vicariously, a world of
greater liberty. There should be some
better place for the soul. Why should
happiness be so elusive, and why
should confusion and resentment
always shroud the mind’s eye, making
it unable to see clear ly what is in
front of it? र
Srila Sanatana Gosvami’s Brhad-
bhagavatdamrta, written in Sanskrit
nearly five hundred years ago, is a
gemlike example of the quest genre
but different from the sort commonly
encountered in fable and fiction
Narada and Gopa-kumara, the respec-
tive heroes of this book’s two parts, are
searching for a key to fulfillment much
subtler than wealth, influence,
mundane love, the Fountain of Youth,
or even the Holy Grail. Narada has vast
experience of the cosmos; Gopa-
kumara is illiterate and naive; yet they
share the same vision of what is most
valuable. What both want is not to
conquer or exploit on any level, but to
explore the mystery of selfless service.
As Narada already knows, and Gopa-
kumara will gradually learn, the
superior mode of life they seek is
personal and defined by the interplay
of those who take part in it, rather
than by material laws of nature.
 (7)
| 1011111
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in 2021 with funding from
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https://archive.org/details/sribrhadobhagavat0000sana
 Si Brhad
biagavitam of Srila Sanadtana Gosvami

VOLUME ONE

translated from the original Sanskrit,

with a summary of the author’s
Dig-darsini commentary,
by Gopiparanadhana Dasa

a
—

THE BHAKTIVEDANTA BOOK TRUST

LOS ANGELES STOCKHOLM MUMBAI SYDNEY
 Readers interested in the subject matter of this book
are invited to correspond with the publisher at
one of the following addresses:

The Bhaktivedanta Book Trust

P.O. Box 34074, Los Angeles, CA 90034, USA
Phone: +1-800-927-4152 * Fax: +1-310-837-1056
E-mail: [email protected]

The Bhaktivedanta Book Trust

Korsnas Gard, 147 92 Grddinge, Sweden
Phone: +46-8-53029800 * Fax: +46-8-53025062
E-mail: [email protected]

The Bhaktivedanta Book Trust

P.O. Box 262, Botany, NSW 2019, Australia
Phone: +61-2-96666466 * Fax: +61-2-96663060
E-mail: [email protected]

The Bhaktivedanta Book Trust

Hare Krishna Land, Juhu, Mumbai 400 049, India
Phone: +91-22-6206860 * Fax: +91-22-6205214
E-mail: [email protected]

www.krishna.com

Illustrations: Dina-bandhu Dasa

Design: Brahma Muhurta Dasa, Govinda Madhava Dasa

Copyright © 2002 The Bhaktivedanta Book Trust International

All rights reserved.

ISBN 0-89213-345-7 (volume 1)

ISBN 0-89213-346-5 (volume 2)
ISBN 0-89213-347-3 (volume 3)
ISBN 0-89213-348- (Se?)

Printed in Germany
 This book is a humble offering to the
disciples and granddisciples of
His Divine Grace A.C. Bhaktivedanta
Swami Prabhupada. By staying faithful
to his instructions and his spirit of
generosity, they can transform the world.
 Co ntents

Foreword Ix
Preface XV
Srila Sanatana Gosvami XXI

PART ONE

Sri-bhagavat-kypa-sara-nidhara
Finding the Essence of the Supreme Lord’s Mercy

ONE BHAUMA: On the EARTH 3

Two DIVYA 77 HEAVEN 85

THREE PRAPANCATITA:
Beyond the MATERIAL WORLD 175

FOUR BHAKTA: The DEVOTEE 261

FIVE PRIYA: The BELOVED 385

six PRIYATAMA: The MOST BELOVED 519

SEVEN PURNA: The Complete PERFECTION 621

APPENDIXES

How the Commentary Derives

From the Dig-darsini-tika 763

Variant Readings of
Sri Brhad-bhagavatamrta 773
Readings of Srimad-Bhdgavatam Verses
That Differ from the BBT Edition 781

Expanded Table of Contents 783

Sanskrit Pronunciation Guide 787

Glossary 791

Bibliography 835

Index of Verses Quoted 839

General Index 853

Index of Verses 871

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 Foreword

THE BRHAD-BHAGAVATAMRTA by Sanatana Gosvami is a con-

summate rendering in Sanskrit verse of Vaisnava devotional spiritu-
ality as inspired by Krsna-Caitanya, or simply Caitanya (1486-1533).
Analogous in some respects to Dante’s Paradiso and more closely
akin to John Bunyan’s Pilgrim’s Progress, it depicts not one but
two parallel spiritual odysseys. The first is of Narada, the paradigm
of the devout Vaisnava saint/sage; the other is of Gopa-kumara,
a simple lad in search of God. The former travels across India
and into heavenly realms in search of those devotees, human or
divine, to whom God Krsna has been most merciful. In the course
of his quest, Narada encounters ever more profound and dedi-
cated embodiments of devotion (bhakti) to Krsna. Each of these
deferentially redirects him to others yet more devout — and yet
more favored by Krsna— than themselves. The dialogues en
route — subtly interpreted in an extensive auto-commentary —
are so designed as to instruct, edify, and inspire devout readers
or listeners. The lad, Gopa-kumara, likewise, provides the occa-
sion for progressive spiritual discovery as one follows his pil-
grimage from one realm to another in search of ever more sub-
lime and quintessential manifestations of the divine.
Narada’s search culminates in the paradoxical revelation that
the devotees most favored by Krsna — those whose devotion to
him is most perfect and intense — are gopis, simple (though di-
vine) cowherd girls who are in torment when their beloved Krsna
is absent from them. Gopa-kumara’s quest leads to the discovery
that God Krsna reveals himself most perfectly in the idyllic heav-
enly realm of Goloka (and in the terrestrial Vrndavana), where
he sports eternally as youthful lover of the gopis and playmate of
the cowherd boys.
x / SRI BRHAD-BHAGAVATAMRTA

Within the framework of this dual spiritual odyssey and an

extensive commentary, Dig-darsini, the sixteenth-century author,
Sanatana Gosvami, analyzes with delicate nuances and orches-
trates in masterly fashion the theology-cum-psychology of loving
devotion (prema-bhakti) to Krsna as epitomized by Caitanya. To
readers already familiar with the Puranic Hindu pantheon and
imagery and appreciative of the Vaisnava commitment to prema-
bhakti to God Krsna, the luxuriant transcendental scenes and
unrestrained displays of ecstatic devotion need not seem exotic.
But the vividness and novelty of many vignettes and the poi-
gnant emotional vulnerability of Krsna may evoke surprise and
wonder even among seasoned Vaisnava devotees. If, of course,
one does not see the point of what Sanatana was doing, one need
not read on. But even the reader new to the cosmology, mythol-
ogy, and theology of Vaisnava devotion, if reasonably patient
and attentive, may find in the Brhad-bhdgavatamrta and Dig-
darsini a remarkably incisive, consistent, and revealing explora-
tion of human spirituality and religious psychology.
For Vaisnava devotees in the tradition of Caitanya, the Brhad-
bhagavatamrta and its commentary constitute a foundational text
of great value. Sanatana Gosvami was the most senior of the
authoritative scholar-devotees deputed by Caitanya to formulate
the appropriate theology of prema-bhakti to Krsna. Sanatana’s
poetic narrative, supplemented by its commentary, is the most
thorough and penetrating statement of his theological ideas and
spiritual sensibilities. Significantly, I think, this, his most ambi-
tious work, takes the form of narrative and dialogue. Though the
Brhad-bhagavatamrta is carefully structured in its organization,
it is dramatic and imaginative in its overt form. Though based on
the Srimad Bhagavata Purana, of which it aspires to express the
essence, or nectar (८17711८), it is not in the form of a commentary
as such. It is itself a Purdna-like tale which, though composed
by Sanatana, is told as if an ancient discourse by King Pariksit to
his mother, Uttara. Like a Purdna, it presents exemplary person-
ages, memorable incidents, and striking imagery. All of this serves
to nourish the reflection and meditation, i.e., the smarana (it.
remembering), of devout readers or hearers. The content of the
 FOREWORD / +

text is words, but these are picture words rather than book
words. They evoke the experiential basis upon which secondary
theoretical and practical elaboration may be built. By expressing
his own conception of loving devotion to God in the form of the
dual odysseys of Narada and Gopa-kumara, Sanatana was in ef-
fect endorsing literary narrative of a poetic and dramatic sort as a
preferred means for passing on to subsequent generations the
crucial experience (anubhiiti) of loving devotion.
For devotees of Krsna in the modern world who are not
fluent in Sanskrit, access to Sanatana’s foundational poem must
be by translations or paraphrase. There are several in Bengali
and Hindi and perhaps in some other Indian languages. In En-
glish there is a translation of the Brbad-bhdgavatamrta by
Sriman Bhakti Prajnan Yati Maharaja from the Sree Gaudiya Math
(Madras), but none, so far as I know, of the Dig-darsini. The
present edition includes translations by Gopiparanadhana Dasa
of both the basic poem and its commentary (plus appendices,
glossary, etc.). This is an extraordinary labor of love! The Brhad-
bhagavatamrta alone contains some 2,500 Sanskrit verses, each
requiring painstaking care even when (wisely) being rendered
into idiomatic English prose rather than metrical verse. The com-
mentary is considerably longer and, although in Sanskrit prose, is
far from easy to convey in readable accurate English. Yet the task
has been done and done well, an impressive achievement indeed.
When I began to examine the proofs for this book, I was
pleased to find that Gopiparanadhana Dasa’s English prose ver-
sion reads clearly and crisply. Moreover, it conveys the excite-
ment, wonder, and devotion of spiritual discovery that animates
Sanatana’s own composition. The more I read, the more fasci-
nated I became with Sanatana’s novel and brilliant retelling of
themes emanating from the Srimad Bhagavata (but developed
into much that is not found explicitly in that revered text). Depic-
tions of progressively more intense and intimate modes of loving
devotion build to a climax in the remarkable portrayal of Krsna
at Dvaraka, depressed and anguished in absence from Radha
and the gopis and restored to “normal” consciousness only by an
artful ruse.
x11 / SRI BRHAD-BHAGAVATAMRTA

The further I read, the less was I conscious that I was reading
a translation, so naturally does one unit of the narrative flow into
the next. When I did shift to the task of comparing portions of
the translation with the Sanskrit, I was pleased to discover that
the English prose is indeed very faithful to the Sanskrit original.
One might quibble over the choice of certain idiomatic English
phrases, but even these convey the basic sense. From the literal
meaning of the original, little is left out, and very little is added,
in the passage from Sanskrit to English. Inevitably, of course, some
resonance is lost in any transition from poetic verse to prose
translation. But, fortunately, because the Brhad-bhdgavatamrta
is mostly narrative and dialogue, it lends itself more readily to
prose rendering than would other types of poetic verse. I would
like to think that Sanatana Gosvami would welcome his modern
prose translator as a kindred spirit and an able expositor of his
work.
The Dig-darsini, being itself prose, but prose in the peculiar
form of Sanskrit textual commentary, presents the translator with
a different set of challenges. In size, it is twice the length of the
document which it interprets. In form and function, it resembles
the complex footnotes of modern scholarship. In orientation, it
assumes broadly ranging acquaintance with traditional Vaisnava
themes, Sanskrit religious literature, and technical points of de-
votional aesthetics, theology, and philosophy. Faced with such
challenges, many a translator — and, if not he or she, then the
publisher — would resort to a paraphrase that drastically cuts
down the size and simplifies the scholarship of the commentary
and perhaps introduces an ersatz ideological or rhetorical inter-
pretation in place of the more demanding and sophisticated ori-
entation of the author.
Not so the present translator and publisher. Both Gopiparana-
dhana Dasa and the Bhaktivedanta Book Trust are to be com-
mended for respecting Sanatana’s auto-commentary as it is, in all
its bulk and sophistication. The Brhad-bhagavatamrta and Dig-
darsini together comprise a classic of religious literature whose
integrity ought not be compromised. On a narrow scale, it is a
classic in that it is the template for the theology and spiritual
 FOREWORD / XIII

psychology that have remained authoritative for the Caitanya

Vaisnava tradition. And though till now scarcely known beyond
that tradition and those who study it, it is— or merits being
so recognized —a classic on a global scale as well. Sanatana
Gosvami'’s chef d’oeuvre is a masterful exploration, grounded in
Vaisnava devotional faith, of human spirituality and religious
psychology, for the first time being made accessible in its en-
tirety to the English-reading world.
As the translator acknowledges, the English version of the
Dig-darsini is a paraphrase, not a line-by-line translation. As such,
it does not replace a close reading of the Sanskrit original for
scholars equipped to do one. But, as the translator points out
(and illustrates in the appendices), the paraphrasing is largely a
matter of arrangement, not of selective excision or augmentation.
From the portions of Volume One that I have compared closely,
it is evident that Gopiparanadhana Dasa has managed to retain
virtually all of the content of the original commentary, though
with considerable rearrangement to facilitate reading. Were it his
aim to produce a rigorously literal English rendering, some of his
paraphrasing of Sanatana’s formulations might well have to be
revisited. But, all things considered, he has done an admirable
job of conveying the informational content and spiritual verve of
the author — without bowdlerizing or truncating — in an idiom
understandable to patient and attentive (though not necessarily
expert) readers. I presume that the level attained in Volume One
has been maintained through Volumes Two and Three.
There is a special significance to this publication over and
above its making accessible to readers of English a Sanskrit clas-
sic of spiritual literature. This is the first publication by the
Bhaktivedanta Book Trust of a major Vaisnava theological text
which disciples of the late Swami A.C. Bhaktivedanta Prabhupada
have accomplished without his immediate presence. It follows
the widely disseminated versions of the Bhagavad-gita in many
languages and multi-volume translations of the Srimad Bhdgavata
Purana and the Caitanya-caritamrta, each of which is accom-
panied by an elaborate commentary. These prior publications
were substantially the work of Prabhupada himself, with certain
XIV / SRI BRHAD-BHAGAVATAMRTA

of his Sanskrit-trained devotees, including Gopiparanadhana

Dasa, serving as apprentices. The appearance of the Brhad-
bhadgavatamryta thus marks a new phase of textual theological
scholarship by members of the International Society for Krishna
Consciousness. They have, as it were, come into their maturity as
responsible for faithful transmission of the Caitanya Vaisnava tra-
dition of prema-bhakti, loving devotion to God Krsna. What bet-
ter way to assure fidelity to the words and spirit of Caitanya
Mahaprabhu and his circle of immediate disciples than to enable
devotees and attentive seekers to read, hear, and visualize the
foundational texts of those very scholar-devotees who had expe-
rienced the charismatic presence of Krsna-Caitanya himself!

JOSEPH T. O’CONNELL, PH.D.

Professor Emeritus, St. Michael’s College,
University of Toronto
Research Associate, Oxford Centre
for Vaishnava and Hindu Studies
 Preface

THE HERO’S QUEST for the extraordinary — an ever-recurring

theme in literature — reflects the urge of every heart at its no-
blest to discover the full possibilities of life. Anyone dissatisfied
with the scant potential of mundane existence is naturally stimu-
lated by the prospect of finding, even vicariously, a world of
greater liberty. There should be some better place for the soul.
Why should happiness be so elusive, and why should confusion
and resentment always shroud the mind’s eye, making it unable
to see clearly what’s in front of it?
Srila Sanatana Gosvami’s Brhad-bhagavatamrta is a gemlike
example of the quest genre, but different from the sort com-
monly encountered in fable and fiction. Narada and Gopa-
kumara, the respective heroes of this book’s two parts, are
searching for a key to fulfillment much subtler than wealth, influ-
ence, mundane love, the Fountain of Youth, or even the Holy
Grail. Narada has vast experience of the cosmos, Gopa-kumara
is illiterate and naive, yet they share the same vision of what is
most valuable. What both want is not to conquer or exploit on
any level, but to explore the mystery of selfless service. As
Narada already knows, and Gopa-kumara will gradually learn,
the superior mode of life they seek is personal and defined by
the interplay of those who take part in it, rather than by material
laws of nature.
The cynosure of the spiritual world in which Sanatana Go-
svami and his protagonists feel at home is one special person,
the object of the selfless love Narada and Gopa-kumara value
above all. Narada knows this special person, Krsna, as the prince
of the Yadus, and Gopa-kumara contemplates Him as a young
cowherd like himself. Srila Sanatana takes it for granted that
xvi / SRI BRHAD-BHAGAVATAMRTA

Krsna-Gopala is supreme, that Krsna is the creator and controller

of everything, and leaves the task of proving it to his brother
Rupa Gosvami, who later takes it up in his Laghu- (“smaller”)
bhagavatamrta. Here in the Brhad- (“bigger”) bhagavatamrta
the main questions are in whom and-in what realm is love for the
Supreme Person most intimately known.
At first glance the structure of Brhad-bhagavatamrta may to
modern readers seem repetitious, but the plot does have a logic
of its own, which it develops the way classical Indian music
develops themes, repeating them again and again with subtle
embellishments. In Part One, for example, the same thing hap-
pens to Narada over and over: He goes to someone who is sup-
posed to be Krsna’s most favored devotee, praises that person,
and is rebuked, refuted, and redirected to someone else. Yet in
this cyclic repetition we discern a progress, although not a linear
one aiming at a single point. We learn much more than the
simple fact that someone in particular is the greatest lover of
God. Yes, the young gopis of Vrndavana are unquestionably
Krsna’s best devotees, but for neophytes still addicted to ma-
terial lust, merely establishing the gopis as a distant ideal is of
little practical use, and may even be dangerous. By understand-
ing that to emulate the gopis’ perfect devotion is extremely dif-
ficult, honest persons might feel frustrated, and the dishonest
will imitate anyway and degrade themselves. Therefore Narada
in his encounters with various devotees carefully traces out the
real foundations and natural progress of pure devotion, in a
way that readers can follow according to their own spiritual
disposition.
Unlike the material existence we all know, in which survival
depends on our ability to jockey ourselves into better positions
than competitors and garner our share of the limited resources
for control and enjoyment, on the transcendental plane of love
of God the resources are unlimited, and everyone competes in-
stead to prove that others are better than themselves. This re-
markable quality, unknown in material life, is evident even in the
sincere beginners in devotional practice whom Narada meets
first, the brabmana of Prayaga and the southern king. They and
 PREFACE / शशा

the more and more elevated devotees of Krsna Narada visits —

the king of heaven Indra, Lord Brahma, Lord Siva, Prahlada,
Hanuman, the Pandavas, the Yadus, and Uddhava — deprecate
themselves, not from lack of self-esteem but out of complete
honesty, in which they appraise from their own points of view
who really has Krsna’s mercy. Narada, as an itinerant preacher, is
the best person to undertake this survey of devotional attitudes.
Not tied down to any particular place or situation, he is accus-
tomed to meeting different ways of seeing things. And he has the
good humor to tolerate being rebuffed by every saintly person
he tries to glorify.
Gopa-kumara, the main character of the second part of
Brhad-bhagavatamrta, is an innocent young cowherd from the
vicinity of Krsna’s favorite hill, Govardhana. After a mysterious
brahbmana initiates him into the ten-syllable Gopala mantra, a
yearning to search out Lord Gopala awakens in Gopa-kumara’s
heart. Like Narada in Part One, Gopa-kumara searches through-
out the material universe; but he also travels beyond, into the
kingdom of God, Vaikuntha, and yet further to the most confi-
dential realms of the kingdom of God — Ayodhya, Dvaraka,
and Goloka. The final message of the second part of Brhad-
bhagavatamrta is the superexcellence of Goloka Vrndavana, the
personal abode of Krsna in His original identity as the darling
son of the cowherds, the lover of the gopis.
Sri Ripa Gosvami, who regarded his elder brother Srila
Sanatana as his spiritual master, acknowledged indebtedness to
Brhad-bhagavatamrta in his definitive textbook on devotional
service, Bhakti-rasamrta-sindhu (4.4.13):

srimat-prabhu-padambhojaih
sarvd bhagavatamrte
vyakti-kriasti gudhapi
bhakti-siddhanta-madhurt

“Our divine master has revealed in his Bhadgavatamrta all the

sweet conclusions of devotional philosophy, including its most
confidential secrets.”
ञ्श / SRI BRHAD-BHAGAVATAMRTA

This edition of Brhad-bhdgavatamrta is not the first English

translation of the work, but is the first attempt to present in En-
glish the entirety of the author's own commentary, which he
called Dig-darsini. This commentary is invaluably helpful for
studying Brhad-bhagavatamrta deeply. 1 have not translated the
Dig-darsini verbatim, but have given a close paraphrase that
includes almost all of Srila Sanatana’s points, with a few explana-
tory additions of my own. Typically for a Sanskrit scriptural com-
mentary, the Dig-darsini includes grammatical and syntactic
analysis of the text, which I have incorporated in the translation.
The rest of the commentary is also uncongenial to being translated
literally, because Sanskrit commentaries are written in a stylized
prose whose meaning is more suitably conveyed in English by
careful paraphrase than by literal translation. Readers who would
like to see a sample of how my commentary derives from the Dig-
darsini-tikad may refer to page 763 in the appendixes.
The text I translated comes from three printed editions, those
of Puridasa, Bhakti-sastri Gosvami of the Sauri Prapannasrama,
and Bhakti-srirapa Bhagavata Maharaja of the Caitanya Matha.
All three editions are printed in the Bengali script and include
the Dig-darsini commentary (in the Caitanya Matha edition only
for the second part). Sanatana Gosvami too wrote his original
manuscript in the Bengali alphabet, but we have chosen to print
our Sanskrit text in the more widely known Devanagari. Our
proofreaders and I carefully compared the three texts I consulted
(one of which, Puridasa’s, notes variant readings from two
manuscripts), and when different readings arose I made my own
choices on which to use. I found that in each case the alternative
readings almost never made an important difference in meaning,
and the commentary and the logic of the text itself helped me
choose. For those interested, I have noted in “Variant Readings
of Sri-Brhad-bhagavatamrta” the alternative readings of the
editions consulted.
Srila Sanatana Gosvami, in his commentary and sometimes
in the verses of Brhad-bhdgavatamrta, cites hundreds of verses
from Srimad-Bhadgavatam and other scriptures, especially vari-
ous Purdnas and the Mahabharata. In several instances, the
 PREFACE / 3

Bhagavatam verses as quoted by Srila Sanatana differ slightly

from the text of the Bhagavatam published by the Bhaktivedanta
Book Trust. Again, these differences almost never significantly
change the meaning. I have used the author’s readings of these
verses, even when they differ from the BBT version, and have
listed the variants in “Readings of Srimad-Bhdgavatam Verses
that Differ from the BBT Edition.” Verses quoted from other
Purdnas and the Mahabharata 1 have simply given as Srila
Sanatana presents them, with chapter and verse numbers taken
from the Venkatesvara Press edition of the Purdnas (reprinted
by Nag Publishers and others) and the Pune critical edition of the
Mahabharata. The other sources I have consulted are listed in
the Bibliography
While working on this book I have had the undeserved good
fortune to be living at the location of Gopa-kumara’s story, Sri
Govardhana, first on the shore of Manasi-ganga next door to Srila
Sanatana Gosvami’s bhajana-kutira, and more recently by the
very side of Giriraja at Dana-ghati. I hope that some flavor of
these all-ecstatic holy abodes has penetrated my ignorance and
found its way onto these page
I am only a very imperfect servant of His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada and his servants. I cannot
pretend to have any profound understanding of Srila Sanatana
Gosvami’s revelation of the most sublime spiritual truths. I am
also a clumsy writer. Only because this book has been expertly
edited by my dear godbrothers Kesava Bharati Prabhu and
Jayadvaita Swami is it now as readable as it is. They have worked
hard to turn my crude manuscript into something that does jus-
tice to the original text, and for this I will be forever indebted.
After dedicating nearly thirty years to the preaching mission
of the International Society for Krishna Consciousness, Kesava
Bharati Prabhu has now started an editing career that is already
bearing wonderful fruit. Jayadvaita Swami was Srila Prabhupada’s
own editor and is the one person who best knows the high
standards of Bhaktivedanta Book Trust publishing. I am confi-
dent that anything passing his scrutiny must be acceptable to
Srila Prabhupada and his predecessors.
xx / SRI BRHAD-BHAGAVATAMRTA

Iam also very thankful to my wife, Arca-murti, my old friend

Dravida Prabhu, and Srimati Visakha-priya for their editorial
comments, to Ksama Dasi for skillful proofreading, to Durmada
Prabhu for assistance in compiling “Variant Readings of the Text
of S1i-Brhad-bhdgavatamrta” and locating scriptural citations,
and to Rasa-varsi Prabhu for helpful research. My thanks to our
BBT publisher Brahma Muhtrta Prabhu for his encouragement
and commitment, to our production manager Govinda Madhava
Prabhu, to our artist Dina-bandhu Prabhu, and to the other BBT
devotees working on the book’s production in Sweden and else-
where. My life belongs to the BBT, and I am grateful to be work-
ing under its shelter.
My thanks also to Purnananda Prabhu, Brahma Muhurta
Prabhu, and Madhupati Prabhu for their financial contributions
toward the first printing of this book.
I pray to the Vaisnava readers of this translation for their
blessings and their tolerance of my faults. I want only that
Srila Sanatana Gosvami, Sri Vrndavana-dhama, and undeviating
devotion to Sri Sri Radha-Madana-gopala receive the proper
glorification they deserve.

GOPIPARANADHANA DASA
at Giriraja Govardhana
Sri Rama-navami, April 12, 2000
 Srila Sanatana Gosvami

WHAT WE KNOW ABOUT the life of Brhad-bhdgavatamrta’s

author comes to us mostly from Krsnadasa Kaviraja’s biography of
Lord Caitanya, Caitanya-caritamrta, and from Narahari Cakra-
varti's account of the lives of Lord Caitanya’s followers, Bhakti-
ratndkara. These two sources inform us that Srila Sanatana Go-
svami was a chief direct disciple of Sri Caitanya Mahaprabhu, the
great apostle of love of Krsna. Sri Sanatana (circa 1488-1558) was the
seniormost of the six Gosvamis of Vrndavana, an exalted group
who helped establish the Gaudiya sampradaya, the school of devo-
tion to Krsna that accepts Lord Caitanya to be nondifferent from
Krsna.
Bhakti-ratndkara traces six generations of Sri Sanatana’s
lineage. He was born into a family of respectable Sarasvata brah-
manas from the southern province of Karnataka. His great-
grandfather Rupesvara, after a quarrel with his brother Harihara,
migrated to the east, and his grandfather Padmanabha settled on
the bank of the Ganga at Naihati, West Bengal. Sanatana’s father,
Sri Kumara, moved further east, into what is now the Jessore
district of Bangladesh, and had several sons, the last three of
whom he named Amara (later Sanatana), Santosa (later Rupa),
and Vallabha (Anupama). These three brothers were from child-
hood attracted to devotional service. Amara and Santosa were
especially attracted to Krsna, Vallabha to Lord Ramacandra.
Amara had an affinity for the study of Srimad-Bhdgavatam. In
his boyhood, we are told, he once dreamed that a brahmana
was presenting him a copy of that scripture. The next morning,
the same brdbmana he had seen actually came to his house and
gave him the book. From that time on, Amara was always im-
mersed in bhagavatamrta, the nectar of the Bhagavatam.
xx11 / SRI BRHAD-BHAGAVATAMRTA

As adults the brothers proved extremely competent scholars

and managers. Impressed by their ability, the Mogul tyrant of
Bengal, Nawab Hussain Shah, compelled them into government
service. Amara was appointed the Nawab’s prime minister, San-
tosa the chief assistant minister, and Vallabha the state treasurer.
In this way the Nawab freed himself for military expeditions by
turning most of the responsibilities of governing over to the
three brothers, who established their residence in the town of
Ramakeli, near the Nawab’s capital. By this time Santosa was
known by his official title Dabira Khasa, and Amara was called
Sakara Mallika. But despite their powerful positions, their only
real joy in life lay in serving Krsna and His devotees. They made
their wealthy estate a suitable place for remembering Krsna by
planting groves of Radamba and other trees that grow in Vrnda-
vana, the site of Krsna’s pastimes, and by building replicas of
Krsna’s favorite ponds, the sacred Radha-kunda and Syama-
kunda. The brothers also hosted many learned panditas, and
discussions of the Bhagavatam and other sdstras went on con-
stantly in their assembly.
The three brothers had heard about Lord Caitanya, who was
still living as a family man in Navadvipa, and, despite feeling
utterly unqualified, were eager to meet Him. They considered
themselves degraded and untouchable, for though their father,
Kumaradeva, had been so strict in his brahminical principles that
if he even saw the face of a meat-eater he would fast for the
day, they were now paid servants of a meat-eater, the yavana
king. Nonetheless, their enthusiasm impelled them to begin
corresponding with Lord Caitanya. And in one letter the Lord
encouraged them to be patient:

para-vydsanini nari
vyagrapi grha-karmasu
tad evdsvddayaty antar
ndvd-sangd-rdasayanam

“If a woman is attached to a man other than her husband, she will
appear very busy in household affairs, though within her heart
 SRILA SANATANA GOSVAMI / XXIII

always relishing the company of her paramour.” (Caitanya-

caritamrta, Madhya t.211)
Soon after Caitanya Mahaprabhu left home to enter the re-
nounced order, He decided to go to Vrndavana. Followed by
large crowds, He proceeded north and stopped at Ramakeli.
Meanwhile, Hussain Shah received news that this sannydsi was
creating a stir in the countryside. But by consulting with Dabira
Khasa and other ministers, the Nawab decided that Caitanya was
a worthy saint, or even God Himself, and ordered that no one
interfere with His doings. Still, Dabira Khasa worried that Hussain
Shah, capricious as he was, could change his mind and turn
against Lord Caitanya. Thus, in the middle of the night, Dabira
Khasa went incognito with Sakara Mallika to warn the Lord of
the potential danger.
The two approached Lord Caitanya with straws between their
teeth as a sign of humility, bowed prostrate before Him, and with
plaintive prayers confessed their unfitness to receive His mercy.
In response the Lord showered them with affection:

suni’ mahdprabhu kahe, Sunda, dabira-khdsa

tumi dui bhai mora puratana dasa

“After hearing their prayer, Sri Caitanya Mahaprabhu said, ‘My

dear Dabira Khasa, you two brothers are My old servants.

aji haite dunhara nama ‘rupa’ ‘sandatana’

dainya chada, tomdra dainye phate mora mana

“My dear Sakara Mallika, from this day your names will be
changed to Srila Rupa and Srila Sanatana. Now please abandon
your humility, for My heart is breaking to see you so humble.’”
(Caitanya-caritamrta, Madhya 1.207-8)
Sanatana advised that Lord Caitanya not go to Vrndavana
with so many people, and Lord Caitanya accepted the advice
and returned to His base at Puri. The three brothers — Rupa,
Sanatana, and Anupama — then made plans to abandon their
material life and join Him, and they engaged brabmanas
xxIv / SRI BRHAD-BHAGAVATAMRTA

in performing purificatory rituals to help them quickly realize

this hope. Soon Rupa and Anupama loaded the bulk of their
wealth on a large boat and left Ramakeli for their hometown,
leaving their senior brother Sanatana alone to deal with Hussain
Shah. In case Sanatana might need emergency funds, Rupa de-
posited a large sum with a merchant in Ramakeli and informed
Sanatana about this in a letter. The rest of their wealth he dis-
tributed among brahbmanas, Vaisnavas, and their own family
members.
On the plea of illness, Sanatana began to ignore his govern-
ment duties and stayed home studying Bhdgavatam in his as-
sembly of panditas. The Nawab, however, sent his physician to
check on Sanatana and received a report that nothing was wrong
with Sanatana’s health. The Nawab himself then went to Ramakeli
to confront Sanatana, and when Sanatana refused to resume his
responsibilities, Hussain Shah put him in prison,
Rupa and Anupama got news that Lord Caitanya was mak-
ing a second attempt to visit Vrndavana, and they started travel-
ing in that direction. By then Lord Caitanya was already on
His way back from Vrndavana, and the brothers met Him at
Prayaga. There Lord Caitanya instructed Rupa Gosvami for ten
days and blessed Him with the power to disseminate pure de-
votional service. Rupa wanted to accompany the Lord back to
Puri, but the Lord ordered him instead to go to Vrndavana and
gave him what for him and Sanatana would be their life’s mis-
sion — to discover the forgotten places of Krsna’s pastimes and
write books to establish the science of Krsna consciousness for
the modern age. Soon, He promised, the brothers could visit
Him in Purt.
Rupa and Anupama went on to Vrndavana, which was then
a wild jungle. While waiting for Sanatana, they took up a new
life of extreme renunciation and intense, blissful meditation on
the Supreme Lord’s pastimes. As the time approached for Lord
Jagannatha’s cart festival in Puri, which Lord Caitanya celebrated
yearly with His Orissan and Bengali devotees, Rupa and Anupama
started the long walk to Puri. During the journey, on the banks of
the Ganga, Anupama passed away. Only after considerable time
 SRILA SANATANA GOSVAMI / xxv

would Rupa and Sanatana be able to reunite, to spend the rest of

their lives in Vrndavana.
Srila Kavi-karnaptra, an eminent poet among Lord Caitanya
Mahaprabhu’s devotees, has written (in Caitanya-candrodaya
9.29, 38):

yah prag eva priya-guna-ganair gadha-baddho ‘pi mukto

gehdadhyasdd rasa iva paro murta evapy amurtah
premalapair drdhatara-parisvanga-rangaih praydge
tam Ssri-rupam samam anupamendnujagraha devah

“From the very beginning, Srila Rapa Gosvami was bound by

attraction to the qualities of his beloved Lord yet free from the
false identification of family life. Although Srila Rupa had no
material body, he was the embodiment of the transcendental
tastes of devotional service. At Prayaga the Lord bestowed mercy
on Rupa and his brother Anupama, holding loving conversations
with them and embracing them with wholehearted pleasure.”

kalena vrndavana-keli-varta
lupteti tam kbyapayitum visisya
kypamrtenabhisiseca devas
tatrdiva rupam ca sandtanam ca

“In the course of time, the transcendental news of Krsna’s pas-

times in Vrndavana was almost lost. To carry out the work in
Vrndavana of explicitly enunciating those pastimes, Sri Caitanya
Mahaprabhu empowered Srila Rupa Gosvami and Srila Sanatana
Gosvami with the nectar of His mercy.”
Using the money left by Rupa, Sanatana bribed the jail
keeper and gained release from prison. He then at once headed
north to join Rupa in Vrndavana. Overcoming various difficulties,
he arrived disheveled and travel-worn at Benares, where he
learned that Lord Caitanya was staying at the house of a devotee
named Candrasekhara. Sanatana found his way to Candra-
$ekhara’s door and sat down, not daring to ask to be allowed
inside. But Lord Caitanya knew without being told that Sanatana
33४ / SRI BRHAD-BHAGAVATAMRTA

had arrived and requested Candrasekhara to invite into the

house the saintly Vaisnava waiting at the door. Candrasekhara
looked outside but saw only what he thought was a dirty Muslim
beggar. Lord Caitanya sent CandrasSekhara back to let the beggar
in, and the Lord embraced Sanatana like a lost son.
For two months the Lord kept Sanatana in Benares and in-
structed him in all the important aspects of pure devotional ser-
vice to Krsna. And the Lord empowered Sanatana, as He had
Rupa, to teach Krsna consciousness to the world. As described in
the drama Caitanya-candrodaya (9.34-35):

gaudendrasya sabha-vibhusana-manis tyakiva ya rddham sriyam

rupasyagraja eka eva tarunim vairagyda-laksmim dadhe
antar-bhakti-rasena purna-hrdayo bahyavadhutakrtib
Saivdlaih pibitam maha-sara iva priti-pradas tad-vidam

“Sri Sanatana, Sri Rupa’s elder brother, was the prize jewel of
the court of the king of Gauda. Yet Sanatana gave up his fabu-
lous wealth and power to accept the youthful goddess of renun-
ciation. Although his heart was filled with the ecstatic tastes of
devotion, he externally appeared like an outcaste mendicant.
Thus he resembled a great lake covered with moss. He was very
affectionate to those who knew the tastes of devotion.

tam sandtanam updagatam aksnor

drsta-mdtram atimatra-dayardrah
dlilinga parighdyata-dorbhyam
sdnukampam atha campaka-gaurah

“As soon as Sanatana arrived and Lord Caitanya saw him, the
Lord’s eyes at once overflowed with tears of compassion. And
with both arms, broad like war clubs, the campaka-golden Lord
embraced him with merciful kindness.”
In Vrndavana Rupa and Sanatana were fully immersed in the
mood of separation, remembering Krsna and His eternal devo-
tees. The brothers gave up all material indulgences, wandered
about the holy land with no fixed residence, and almost com-
 SRILA SANATANA GOSVAMI / XxvII

pletely forgot to eat and sleep. Sometimes staying together and

sometimes moving separately, they constantly searched for the
forgotten places of Krsna’s pastimes and wrote books on ad-
vanced topics of Krsna consciousness, guided always by Srimad-
Bhagavatam and other devotional scriptures.
Sanatana was not yet thirty years old when he arrived in
Vrndavana, and he stayed there for more than forty years, up to
the end of his life. He traveled all around the holy district, treat-
ing the residents of each village with great affection, because he
considered all the Vraja-vasis dear to Krsna. Though a renunciant
normally has no business with material affairs, he would show
honest concern for all the villagers, asking them whom their sons
and daughters were going to marry, how much milk their cows
were giving, and so on. And the Vraja-vasis loved him like their
own father.
While staying at Mahavana, where Krsna had played as an
infant, Sanatana rediscovered one of the three presiding Deities
of Vrndavana, Sri Madana-mohana. Observing some boys play-
ing near the bank of the Yamuna at Mahavana, Sanatana noticed
that one of the boys was especially attractive. That night the
same boy came to Sanatana in a dream and said he wanted to
come live in Sanatana’s hut. In the morning Sanatana stepped
outside to find the Deity of Madana-mohana standing by the
door. He took Madana-mohana to Dvadasaditya Hill in Vrnda-
vana forest, where Sri Advaita Acarya Prabhu had earlier wor-
shiped the same Deity, and began to serve Madana-mohana as
best he could in his humble circumstances. It pained him, how-
ever, to be unable to offer Madana-mohana anything better than
dry capatis to eat — without even salt.
To relieve Sanatana Gosvami’s anxiety, Madana-mohana Him-
self arranged for His own opulent worship. While bringing a
boatload of merchandise to Mathura, a rich merchant from Multan,
Krsnadasa Kapur, ran aground on the shore of the Yamuna at
Dvadasaditya Hill. Krsnadasa went to Sanatana to beg his bless-
ings, and Sanatana assured him that Krsna would help him get his
goods safely to market. That same day, a rainstorm swelled the
Yamuna and freed the boat, and Krsnadasa, after selling his
3९३९777 / SRI BRHAD-BHAGAVATAMRTA

goods, offered the proceeds to Sanatana. Srila Sanatana asked him

to use the money to build a temple and establish proper royal
worship for Madana-mohana. The splendid temple of Madana-
mohana was a prime attraction of Vrndavana for two centuries
and, though desecrated near the end of the seventeenth century
by Emperor Aurangzeb, still stands beautifully today.
Sanatana Gosvami spent his last years on the side of
Govardhana Hill, at Manasi-ganga lake next to CakaleSvara, one
of four deities of Lord Siva that protect the four directions of
Vrndavana. Every day, Sanatana would walk the longer of the
paths around Govardhana, some forty kilometers, although the
physical exertion was difficult. Unable to tolerate Sanatana’s aus-
terities, Krsna appeared to him in person and gave him a large
stone from Govardhana, marked with His own footprint. Krsna
asked Sanatana to simply walk around this Si/d daily, and that
would be equal to circumambulating the whole hill. When Srila
Sanatana passed away at Manasi-ganga, men in the villages all
over Vraja shaved their heads, as if their ownfather had died.
Sanatana’s nephew, Sri Jiva, brought Sanatana’s remains to
Vrndavana and installed them in a samddhi (sacred tomb) at the
Madana-mohana temple. And Sanatana’s Govardhana Silda he
brought for worship in his own temple, that of Radha-Damodara.
Sanatana Gosvami wrote four major books. Hari-bhakti-
vilasa, composed under the direct order of Caitanya Mahaprabhu,
is the standard smrti, or handbook of devotional practices, for
the followers of Mahaprabhu. Vaisnava-tosani (Dasama-tipanni)
is Srila Sanatana’s elaborate commentary, full of sublime realiza-
tions about Krsna’s pastimes, on the Tenth Canto of Srimad-
Bhagavatam. Krsna-lild-stava, also known as DaSama-carita, is
a concise poetic summary of the first half of the Tenth Canto,
describing Krsna in Vrndavana. And Brhad-bhdgavatamrta is a
set of two stories, presenting in 2,514 verses the essential teach-
ings of the Bhadgavatam.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada,
in his purport to S77 Caitanya-caritamrta (Adi 5.203), remarks,
“Sri 52121411 Gosvami Prabhu, the teacher of the science of
devotional service, wrote several books, of which the Brhbad-
 SRILA SANATANA GOSVAMI / 3८313

bhagavatamrta is very famous; anyone who wants to know about

the subject matter of devotees, devotional service, and Krsna
must read this book. Sanatana Gosvami also wrote a special
commentary on the Tenth Canto of Srimad-Bhdgavatam known
as the Dasama-tippani, which is so excellent that by reading it
one can understand very deeply the pastimes of Krsna in His
exchanges of loving activities.”
In another purport to S77 Caitanya-caritamrta (4171८ 4.81),
Srila Prabhupada writes, “Sri Caitanya Mahaprabhu wanted to ac-
complish many purposes through the exegetical endeavors of
Srila Sanatana Gosvami. First Sanatana Gosvami compiled the
book called Brhad-bhagavatamrta to teach people how to be-
come devotees, execute devotional service and attain love of
Krsna. Second, he compiled the Hari-bhakti-vilasa, wherein he
collected authoritative scriptural injunctions regarding how a
Vaisnava should behave. Only by the endeavors of Sri Sanatana
Gosvami were all the lost places of pilgrimage in the Vrndavana
area excavated. He established Madana-mohana, the first Deity
in the Vrndavana area, and by his personal behavior he taught
how one should act in the renounced order, completely devoted
to the service of the Lord. By his personal example, he taught
people how to stay in Vrndavana to execute devotional service.
The principal mission of Sri Caitanya Mahaprabhu was to preach
Krsna consciousness. Mathura and Vrndavana are the abodes
of Lord Krsna. Therefore these two places are very dear to Sri
Caitanya Mahaprabhu, and He wanted to develop their glories
through Sanatana Gosvami.”
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Sri-bhagavat-krpa-
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Finding the Essence

of the Supreme Lord’s Mercy
 # -

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 ONE

Ahauma:
On the Larth
 भा

जयति निजपदाब्ञप्रेमदानावतीणं
विविधमधुरिमान्धिः कोऽपि कैशोरगन्धिः |
गतपरमदशान्तं यस्य चेतन्यसूपाद्‌
अनुभवपदमाप्त प्रेम गोपीषु नित्यम्‌ ॥
jayati nija-padabja-prema-danavatirno
vividha-madhurimabdhib ko 01 kaisora-gandhib
gata-parama-dasantam yasya cdaitanya-rupad
anubhava-padam dptam prema gopisu nityam

jayati — all glories; nija — of His own; pada-abja — lotus feet;

prema — love; dana — for giving; avatirnab — to Him who de-
scended; vividha — of various; madhurima — kinds of sweet-
ness; abdhib—an ocean; kab api a certain; kaisora — of
youth; gandhib — who has the fragrance; gata — who has ob-
tained; parama — of the topmost; dasd — stage; antam — the
extreme; yasya — whose; caitanya — of Sri Caitanya; riapat —
by the form; anubhava — of transcendental experience; padam
— the situation; @ptam— who has obtained; prema — the love;
gopisu — residing in the gopis; nityam — eternally.

All glories to that inconceivable Lord who descended to

bestow the gift of perfect love for His own lotus feet. He is
an ocean filled with many kinds of sweetness, and He al-
ways bears the fragrance of fresh youth. In His form as Sri
6 / CHAPTER ONE

Caitanya He has realized the last extreme of transcenden-

tal experience, the love residing eternally in the gopis.

COMMENTARY: The purpose of this book is to explain bhakti,

pure devotional service to the Supreme Personality of Godhead,
the bestower of bhakti. He also bestows both material enjoyment
and liberation, or oneness with the Supreme, but one who has
bhakti relishes an abundance of happiness far greater than even
the ecstasy of liberation, what to speak of the petty happiness of
material enjoyment.
Moreover, the devotion described here focuses solely on the
lotus feet of Sri Krsna, the master of the gopis of Sri Nanda-vraja, or
Vrndavana. Such bhakti consists of prema, pure love of God, and
not only ordinary prema but the special kind that follows the
mood of the residents of Vrndavana. That prema is the ultimate
perfection of love, in which the devotee has absolutely no interest
in anything separate from Krsna. As the last chapters of this book
will show, the devotees who worship the Lord with such pure
devotion achieve the highest possible success: they live forever in
the world called Goloka, far above Vaikuntha, the official king-
dom of God. There in Goloka, according to their pleasure, they
freely enjoy the company of Lord Krsna, Sri Nanda-kiSora.
Srila Sanatana Gosvami will fully present all these ideas as
this narration unfolds, but first he invokes auspiciousness in this
verse and the following nine verses. As if begging for his Lord’s
rarely obtained mercy, he praises the Lord’s supreme greatness.
The first word, jayati, “all glories,” indicates that the author’s
most worshipable Lord excels everyone else. Although the words
jaya and jayati are commonly used to glorify practically anyone
or anything, here jayati expresses excellence in its most unre-
stricted sense, the final limit of perfection, in which the Supreme
Lord freely distributes devotion for His own all-attractive lotus
feet. He does this by revealing the charm of His beauty, personal
qualities, and pleasure pastimes. Although the devotion He gives
away is imbued with pure prema — the rarest of treasures meant
for the most elevated souls — He grants it even to those who are
fallen and wretched.
 BHAUMA: On the EARTH / 7

Who is this most generous Lord? He can never be adequately

described, for He is an unlimited ocean of various kinds of at-
tractiveness beauty, fine character, and so on. His attractive
features, therefore, are fathomless, all-expansive, and perpetual.
Describing the attraction of the Lord’s beauty, Sri Sanatana
Gosvami states that Sri Krsna has the fragrance of youth, a con-
stant special presence like the scent of a flower. In other words,
even as an infant and a child He exhibits the perfect beauty of
full-blown youth. Thus Lord Kapiladeva said to His mother in the
Third Canto of Srimad-Bhagavatam (3.28.17):

dpicya-darsanam Sasvat
sarva-loka-namaskrtam
santam vayasi kaisore
bhrtyanugraha-kdtaram

“The Lord is eternally very beautiful, and He is worshipable by

all the inhabitants of every planet. He is ever youthful and
always eager to bestow His blessings upon His devotees.”
Since the possessor of such eternal youth, Sri Krsna, enjoys
His private pastimes in the remote realm of Goloka, one might
doubt whether contact with Him is possible for souls condi-
tioned by material nature. Is it not beyond the scope of good
fortune for ordinary persons to hear about and understand the
uniqueness of devotion to Krsna? Since this book attempts to
make public the secret glories of Krsna, one might therefore ask
whether writing such a book is not a hopeless endeavor. The
author answers that doubt conclusively in this verse.
Before mentioning Sti Krsna’s other unique qualities, he first
refers to the Lord’s exceptional generosity. Lord Krsna descended
from Goloka to the earth five thousand years ago, to the district
of Mathura, to charitably give pure love for His own lotus feet.
By thus appearing personally, the Lord made His special mercy
readily obtainable. Although one may also correctly say that He
descended to kill Karnsa and other evil kings, He has unlimited
energies that could achieve such a minor purpose. Making pure
love of God available by appearing Himself was therefore His
8 / CHAPTER ONE

primary purpose because no deputized person could have done

it on His behalf. Queen Kunti therefore says in the Srimad-
Bhagavatam (1.8.20):

tatha parama-hamsanam
muninadm amalatmanam
bhakti-yoga-vidhanartham
katham pasyema hi striyab

“You Yourself descend to propagate the transcendental science

of devotional service unto the hearts of the advanced transcen-
dentalists and mental speculators, who are purified by being
able to discriminate between matter and spirit. How, then, can
we women know You perfectly?” Srila Sridhara Svami has para-
phrased this prayer in his commentary on Srimad-Bhdgavatam:
“How can we women see You, who have appeared as an avatdra
to make even self-satisfied saints take to devotional service by
attracting them with Your personal qualities?”
Srila Sanatana Gosvami has first referred to Sri Krsna’s mag-
nanimity in this invocation verse. Now he continues to describe
Krsna’s characteristics and how they contribute to His purpose
of distributing pure love of Godhead. The second half of the
verse indicates the sweet charm of Krsna’s pleasure pastimes.
Krsna is the darling of the young cowherd women of Vraja,
whose love for Him never fails. By alluding to this love, the
verse hints at the meaning of the exalted ten-syllable Gopala
mantra, which will play an important role in the second part of
Sri Brhad-bhdgavatamrta.
Not only has the Lord freely distributed prema to many for-
tunate souls, but He always has great love for His devotees, be-
ginning with the gopis of Vrndavana (prema gopisu nityam). In
general, Lord Krsna feels affinity for His devotees in response to
the particular ways they love Him. But because the love the gopis
feel for Him is completely unconditional, natural, unmotivated,
and causeless, they have always been more dear to Him than
anyone else, and they always will be. The gopis’ unsurpassed
spiritual status should therefore never be questioned. As shown
 BHAUMA: On the EARTH / 9

by the word nityam (“eternally”), He is never indifferent to the

gopis or dissatisfied with them. Sri Narada and other authoritative
devotees will confirm this in their own words later in S77 Brhad-
bhagavatamrta, in the description of “The Glories of Goloka.”
Again, someone may doubt the possibility of ever under-
standing the Vrndavana gopis’ love for Krsna. Indeed, as long as
one’s mind is even slightly affected by lust, anger, and greed,
one cannot begin to appreciate the sublime purity of their love.
But by the powerful mercy of Krsna in His most recent ap-
pearance on earth, these impediments can be overcome with
wonderful ease.
Although Caitanya Mahaprabhu is none other than Lord
Krsna Himself, He has descended to exhibit the true nature of
prema-bhakti. Thus He manifests in Himself the ecstatic mood of
the gopis, their ever-increasing love for Sri Krsna, which is re-
flected proportionately in Krsna’s ever-expanding love for them.
This revelation is Caitanya Mahaprabhu’s priceless contribution
to the world’s welfare, by which He becomes the only real friend
of the unhappy and degraded. He has thus allowed persons of
our modern times to directly experience the mutual love of
Krsna and the gopis. And those who can understand the gopis’
perfect love can properly understand the superexcellence of
Lord Krsna. By mentioning these matters, Srila Sanatana is outlin-
ing the basic theme of his book. The first part of S77 Brhad-
bhagavatamrta will pursue the question of where the Lord’s
mercy ultimately resides. The conclusion is that the gopis are His
most beloved devotees and that their love for Him is the highest
achievement of life. Since the author has personally experienced
this truth, it will not be difficult for him to describe it for our
benefit. There are no grounds for doubt. Therefore Vaisnavas
should hear everything in this book with full confidence.

14 Ge

श्रीराधिकाप्रभृतयो नितरां जयन्ति

गोप्यो नितान्तभगवस्मियताप्रसिद्वाः |
10 / CHAPTER ONE

यासां हरौ परमसौहदमाधुरीणां

निर्वक्तुमीषदपि जातु न कोऽपि शक्तः ॥
sri-radhikd-prabbrtayo nitaram jayanti
gopyo nitanta-bhagavat-priyata-prasiddhah
1454177 harau parama-sauhrda-madhurinam
nirvaktum isad api jatu na ko ‘pi Saktah

Sri-radhikad — Sri Radhika; prabbrtayab — beginning with; nita-

ram — especially; jayanti— all glories; gopyab — to the gopis;
nitanta — very much; bhagavat— to the Lord; priyata as be-
ing dear; prasiddhab — those who are famous; ydsdm— whose;
harau — for Lord Hari; parama— supreme; sauhbrda— of the
affection; madhurinam — the charm, nirvaktum— to begin de-
scribing; isat— a little; api— even, jatu— possibly; na kab —
no one; api— even; saktah — is capable.

All glories above all to the gopis, headed by Sri Radhika,

who are famous as the Lord’s dearmost devotees. No one
can even begin to properly describe the charm of their
supreme affection for Sri Hari.

COMMENTARY: Because one can achieve the favor of the Person-

ality of Godhead only by pleasing His dearest devotees, this verse
describes the supreme excellence of the gopis of Vrndavana.
Among them, Sri Radhika is the best, and therefore Her name is
mentioned first. The gopis should be offered special honor be-
cause although the Supreme Lord may sometimes lose interest in
other devotees or become dissatisfied with them, He never
becomes uninterested in the gopis. All pure devotees therefore
acknowledge the supremacy of the gopis’ pure devotion. The
Lord Himself tells the gopis:

na paraye ‘ham niravadya-samyujam

sva-sddhu-krtyam vibudhdyusdpi vab
ya mabhajan durjara-geha-srnkhalab
samvrscya tad vah pratiydtu sadhuna
 BHAUMA: On the EARTH / 17

“Tam not able to repay My debt for your spotless service, even
within a lifetime of Brahma. Your connection with Me is beyond
reproach. You have worshiped Me, cutting off all domestic ties,
which are difficult to break. Therefore please let your own glori-
ous deeds be your compensation.” (Bhdgavatam 10.32.22)
The gopis are famous as the dearmost devotees of the Lord.
The deep affection with which Sri Krsna cherishes them is gener-
ally considered so clearly self-evident that the supremacy of their
devotion is beyond any need to prove. Still, in exuberant devo-
tion for the gopis, Srila Sanatana Gosvami mentions here that no
one can describe even an atomic particle of the sweet intimate
love the gopis feel for the all-attractive Krsna. So wonderful is
their reciprocation with Him that Krsna Himself does not have
the words to describe it.

LEX ISS

स्वदयितनिजभावं यो विभाव्य स्वभावात्‌

सुमधुरमवतीणों भक्तसूपेण SPA |
जयति कनकधामा कृष्णचैतन्यनामा
हरिरिह यतिवेटाः श्रीराचीसूनुरेषः ॥
sva-dayita-nija-bhavam yo vibhavya sva-bhavat
su-madhuram avatirno bhakta-rupena lobhat
jayati kanaka-dhama krsna-caitanya-nama
harir iba yati-vesab Sri-Saci-sunur esab

sva— His own; dayita — of the beloved devotees; nija — their;

bhavam — ecstasy; yah — who; vibhdvya — noticing; sva-bhavat
—than His own ecstasy; su-madhuram — even sweeter; avatir-
nab — has descended; bhakta — of His own devotee; rupena—
in the form; lobhat — out of greed; jayati— all glories; kanaka—
golden-colored; dbadma—with an effulgence; krsma-caitanya
— Sri Krsna Caitanya; 1741774 -- with the name; hari — to Lord
Hari; iba — in this world; yati— of a renunciant; vesab — whose
dress; §r1-Saci — of Mother Saci; snub — the son; esab — this.
12 / CHAPTER ONE

Realizing that the ecstasy of His beloved devotees is even

sweeter than His own, out of greed the Lord descended
to this world in the form of His own devotee. Dressed as
a renunciant, golden in effulgence, He bears the name
Sri Krsna Caitanya. All glories to that Lord Hari, who has
appeared as the son of Mother Saci!

COMMENTARY: The doubt raised in the first two verses might

again be raised here: “How, then, can you describe this love?”
Anticipating this question, Srila Sanatana Gosvami replies that Sri
Caitanyadeva is the only deliverer of the most fallen and wretched
souls. As the supreme spiritual master, He has descended in His
most attractive form to distribute the transcendental taste of
sankirtana, the congregational chanting of His own holy names.
Srila Sanatana Gosvami wants the mercy of Lord Caitanya and
therefore glorifies Him in this verse.
Greater than Lord Krsna’s love for His devotees is the love His
most intimate devotees feel for Him. Having noted that excep-
tional sweetness, the Lord wants to taste it. His eagerness drives
Him to assume the form of His own devoted servant. He then
descends to earth, in the province of Gauda and city of Nava-
dvipa, as Sacidevi’s beloved son, Gaurasundara, the most beautiful
golden form of Sri Krsna. Srila Sanatana Gosvami uses the proxi-
mate pronoun esab (“this”) to indicate that Lord Caitanya was
present around the time this book was composed and that the
author thus had the privilege of the Lord’s personal association.
Lord Caitanya experiences what Krsna was unable to describe
about the love of the gopis of Vrndavana, and furthermore
reveals this experience to His followers. This marks Lord
Caitanya Mahaprabhu as the supreme appearance of God.
The Lord has higher regard for His devotees than for Him-
self. As He has said:

nirapeksam munim santam

nirvairam sama-darsanam
anuvrajamy aham nityam
puyeyety anghri-renubhib
 BHAUMA: On the EARTH / I3

“With the dust of My devotees’ lotus feet I desire to purify the

material worlds, which are situated within Me. Thus I always
follow in the footsteps of My pure devotees, who are peaceful,
free from all personal desire, rapt in thought of My pastimes,
devoid of feelings of enmity, and of equal disposition every-
where.” (Bhagavatam 11.14.16) That the Lord thinks like this is
vividly demonstrated by the avatara of Caitanya Mahaprabhu.
Bhakta-rupena means “in the form of His own devotee.” But
there is also a second, poetically disguised meaning. When Lord
Krsna descends from His eternal kingdom as Lord Caitanya, one
of the companions He brings is born as the son of Sri Kumara in
an old brabmana family of renowned spiritual masters from the
southern province Karnataka. This is Sri Rapa Gosvami (bhakta-
rupa), the brother of Sri Sanatana.
In the more obvious, literal sense, bhakta-ruipa means that
Lord Caitanya, taking the dress of a sannydsi, appears as a
devotee of Krsna. In this role as a renounced mendicant, Sri
Saci-nandana disseminates the methods of relishing devotion to
Himself. He demonstrates the transcendental chanting of Krsna’s
names and how to worship and offer prayers to Krsna. By these
activities the otherwise inaccessible secrets of prema-bhakti
have been released throughout the world for the benefit of those
who live in the spiritually fallen modern age. Srila Sarvabhauma
Bhattacarya has eloquently depicted Lord Caitanya’s merciful gift
to the world:

kalan nastam bhakti-yogam nijam yab

praduskartum krsna-caitanya-nama
avirbhitas tasya padaravinde
gadham gadham liyatam citta-bhrngah

“Let my consciousness, which is like a honeybee, take shelter

of the lotus feet of the Supreme Personality of Godhead, who
has just now appeared as Sri Krsna Caitanya Mahaprabhu to
teach the ancient system of devotional service rendered to
Himself. This system had almost been lost due to the influence
of time.”
14 / CHAPTER ONE

TEXT 4

जयति मथुरादेवी श्रेष्ठा पुरीषु मनोरमा

परमदयिता कंसारातेर्जनिस्थितिरञ्चिता ।
दुरितहरणान्‌ मुक्तर्भक्तेरपि प्रतिपादनाज्‌
जगति महिता तत्तत्क्रीडाकथास्तु विदूरतः ॥
jayati mathurd-devi 57८5104 purisu mano-rama
parama-dayita kamsardater jani-sthiti-ranjita
durita-haranadn mukter bhakter api pratipadanaj
jagati mabita tat-tat-krida-kathdstu viduratab

jayati— all glories; mathurd-devi— to goddess Mathura-devi;

Srestha — the best; purisu — of holy cities; manahb-ramd — at-
tractive to the mind; parama-dayita — most dear; Ramsa-ardteh
—to Krsna, the enemy of Kathsa; jani-sthiti— with His birth-
place; ranjita adorned; durita — misfortune; harandt— due
to dispelling; mukteb — of liberation; bhakteb — and devotion;
api— also, pratipaddandt— due to the providing; jagati—
throughout the world; mahita — acclaimed; tat-tat— various;
kridd — of His pastimes; Ratha — the mentioning; asti — let it
remain; vidiiratah — distant.

All glories to goddess Mathura-devi, the best of holy cities!

She enchants the mind, she is most dear to the enemy of
Kamsa, and she is adorned with the Lord’s birthplace. The
city of Mathura is acclaimed throughout the world for dis-
pelling misery and bestowing liberation and devotion, not
to mention the various pastimes the Lord has played there.

COMMENTARY: Lord Sri Krsna has great affection for the holy
land of Mathura because it is adorned with the sites of many of
His favorite eternal pastimes. Mathura District is therefore the
one place in the material universe where the perfection of all
human endeavor — pure love of God — can be easily obtained.
To gain the favor of Sri Mathura-devi, the author praises her in
this verse,
 BHAUMA: On the EARTH / 15

Devi means “a ruling goddess,” or “one who is perpetually

effulgent.” Because Mathura has the Supreme Lord Krsna always
present within her borders, she is untouched by fear from time
and other causes of destruction. Thus she is the best of the seven
principal holy cities — Kasi, Kanci, Avanti, Mathura, Ayodhya,
Mayapuri (Haridvara), and Dvaraka — which can each award
liberation, as we learn from the authority of the Skanda Purana
(Kasi-khdnda 6.68). Certainly she is better than all the other
cities throughout the universe, high and low, belonging to hu-
mans, demigods, and even the incarnations of God. Sri Mathura
is supremely attractive, and she pleases the mind of anyone who
comes in contact with her, for she fulfills all categories of desires.
In this regard the Skanda Purdna (Vaisnava-khanda 5.17.52)
states:

tri-varga-da kaminadm ya
mumuksundm ca moksa-da
bhakticchor bhakti-da kas tam
mathuram ndasrayed budhah

“To those who have material desires, Mathura gives the three
aims of human work [religiosity, economic development, and
sense gratification]. To those who want liberation, Mathura grants
liberation. And to those rare souls who want pure devotion,
Mathura gives pure devotion. What intelligent person, therefore,
would not take shelter of Mathura?”
For these reasons Mathura is very dear to Sri Krsna, the en-
emy of the wicked king Kamsa. She indeed has received Krsna’s
special favor: after Krsna killed Kamsa, the residents of Mathura
hardly ever suffered fear or distress. Krsna’s greatest favor to
Mathura, however, is that He takes birth and resides within her
precincts. Mathura bhagavan yatra/ nityam sannihito harib:
“Lord Hari is eternally present in Mathura.” (Bhagavatam 10.1.28)
Adorned with the Supreme Lord’s birthplace and residence,
Mathura dispels all misfortune and bestows both liberation and
pure devotion. For this she is glorified throughout the world. But
the glory Mathura District gains when Lord Krsna exhibits His
16 / CHAPTER ONE

rasa-lila and other intimate pastimes is beyond anyone’s power

to describe.
Many Purdnas confirm that Mathura frees from karmic mis-
fortune those who come to her. The Varaha Purdna (165.57-58)
states: ;

anyatra yat krtam papam

tirtham asddya nasyati
tirthe tu yat krtam papam
vajra-lepo bhavisyati

mathurayam kriam papam

mathuradyam vinasyati
esd purt mahd-punya
yatra papam na tisthati

“The reaction from a sin committed elsewhere can be dissolved

when one visits a holy place of pilgrimage, whereas a sin com-
mitted at such a holy (7110८ creates an irremovable diamond-hard
shell to cover the sinner. But the reaction from a sin committed
in Mathura can be done away with in Mathura itself. Mathura is
therefore the most auspicious of holy cities, where sinful reac-
tions do not persist.” The same Purdna (176.71-72) also states:

jndanato jndnato vapi

yat papam samuparyitam
su-krtam duskrtam vapi
mathurayam pranasyati

“Whatever sinful reactions one may. have accrued in the past,

knowingly or unknowingly, are all destroyed in Mathura, along
with all one’s pious and impious karma.” According to the
Skanda Purana (Vaisnava-khanda 5.17.44):

kdsy-ddi-puryo yadi nama santi

tasam tu madhye mathuraiva dhanya
ya janma-maunji-vrata-mrtyu-dahair
nrnam caturdha vidadhati moksam
 BHAUMA: On the EARTH / 17

“Among the various holy cities like Kasi, Mathura is most auspi-
cious because she bestows liberation upon human beings in four
ways: in Mathura they may attain liberation by birth, by vows of
initiation, by death, or by cremation.” And in the words of the
Padma Purana:

anyesu punya-ksetresu
muktir eva mahd-phalam
muktaib prarthya harer bhaktir
mathurayam hi labhyate

“In other holy places, liberation is the greatest reward one can
achieve. But in Mathura one can gain what is prayed for by the
liberated — devotional service to Lord Hari.”

TEXT $
जयति जयति वृन्दारण्यमेतन्‌ मुरारेः
प्रियतममतिसाधुस्वान्तवैकुण्ठवासात्‌ |
रमयति स सदा गाः पालयन्‌ यत्र गोपीः
स्वरितमधुरवेणुर्वर्धयन्‌ प्रेम रासे ॥
jayati jayati vrndaranyam etan murareh
priya-tamam ati-sddhu-svanta-vaikuntha-vdsat
ramayati sa sada gab pdlayan yatra gopih
svarita-madhura-venur vardhayan prema rdse

Jayati jayati — all glories, all glories; vrnda-aranyam — to Vrnda-

vana forest; eftat — this; murdreb — of Lord Krsna; priya-tamam
— most dear; ati— more; sddhu — of elevated saints; svuad-anta
—in their hearts; vaikuntha— in Vaikuntha; vadsadt— than re-
siding; ramayati— gives pleasure; sab — He (Krsna); sada —
always; gadb— the cows; pdlayan—while tending; yatra—
where; gopih — to the gopis; svarita — is sounded; madhura —
sweetly; venuhb — whose flute; vardhayan — increasing; prema
— pure love; rdse — in the mood of the rasa dance.
18 / CHAPTER ONE

All glories, all glories to this place where we are living,

Lord Murari’s Vrndavana forest! He prefers residing here
to residing in Vaikuntha or in the hearts of elevated saints.
In Vrndavana, while always tending His cows, He gives plea-
sure to the gopis, whose love for Him in the mood of the
rasa dance He increases by sweetly playing His flute.

COMMENTARY: Sri Vraja-bhumi, the most sacred part of Mathura

District, is where the Supreme Personality of Godhead displays
His exceptionally sweet pastimes. Within Vraja-bhumi, three
places are very special. The Tenth Canto of Srimad-Bhdgavatam
first mentions these three places when Krsna and Balarama
move from Mahavana to avoid the dangers developing there:

vindavanam govardhanam
yamund-pulindni ca
viksyasid uttama priti
rama-mddhavayor nrpa

“O King Pariksit, when Rama and Krsna saw Vrndavana, Govar-

dhana, and the banks of the river Yamuna, They both enjoyed
great pleasure.” (Bhagavatam 10.11.36)
Since these three places are most dear to Krsna, Srila Sanatana
Gosvami praises them, beginning with Sri Vrndavana, in the hope
of getting their mercy.
Jayati “all glories”) is repeated in this verse to express the
superexcellence of Vrndavana and the great joy the author feels
in glorifying Vrndavana. Again the proximate pronoun is used,
etat (“this”), to indicate that Srila Sanatana Gosvami was living in
Vrndavana forest while writing this book.
In Vrndavana the Supreme Lord displays a special beauty and
loving mood He shows nowhere else; therefore the Lord’s most
expert devotees are more pleased by His presence in Vrndavana
than by His presence in Vaikuntha or in the hearts of yogis. Krsna
is eternally perceivable for His perfect devotees in Vrndavana,
which is supremely attractive for them because of His unequaled
beauty and the endless flow of the all-attractive pastimes He dis-
 BHAUMA: On the EARTH / 19

plays there. No such overwhelming ecstatic experience is found in

the heart of a yogi? or in the official kingdom of God.
Sometimes the Personality of Godhead is present in His other
abodes without showing Himself, but never so in Vrndavana. As
mentioned in regard to Text 4, Lord Hari is always present in
Mathura (nityam sannihito harip). But the word for “present” —
sannihitab — can also be understood to mean “hidden.” In
Mathura the Lord, although present, may be hidden. In contrast,
even after Krsna and Balarama transferred Themselves to Mathura
the ladies of Mathura described the Lord’s wandering through-
out Vraja-bhumi in the present tense, implying that He was still
manifest there, as He is now and always:

punya bata vraja-bhuvo yad ayam nr-linga-

gudhah purdna-puruso vana-citra-madlyah
gab palayan saha-balah kvanayams ca venum
vikridayancati giritra-ramarcitanghrib

“How pious are the tracts of land in Vraja, for there the primeval
Personality of Godhead, disguising Himself with human traits,
wanders about, enacting His many pastimes! His feet are wor-
shiped by Lord Siva and the goddess Rama. Adorned with won-
derfully variegated forest garlands, He vibrates His flute as He
tends the cows in the company of Balarama.” (Bhdgavatam
10.44.13)
As described by Srila Sanatana Gosvami in the current verse,
Krsna is always busy tending His cows in the Vrndavana forest.
At the same time, He manages to keep the gopis, headed by Sri
Radhika, immersed in complete happiness by always finding op-
portunities to engage with them in the rasa dance and other
loving pastimes. When He plays His flute, whose charming
sound attracts the entire universe, His outward purpose is to call
the cows, but simultaneously He awakens the gopis’ anticipation
of their later enjoyment with Him. Certainly His main purpose in
playing His flute is to increase the gopis’ ecstasy, since expand-
ing the enjoyment of loving exchanges with devotees in this and
other relationships is the ultimate reason for His appearance on
20 / CHAPTER ONE

earth. Herding cows and flirting with young girls are but means
to this end.

TEXT ©

जयति तरणिपत्री धर्मराजस्वसा या

कलयति मथुरायाः सख्यमत्येति गङ्गाम्‌ |
मुरहरदयिता तत्पादपदाप्रसूतं
वहति च मकरन्दं नीरपूरच्छलेन ॥
jayati tarani-putri dharma-rdja-svdsa yd
kalayati mathuradyah sakhyam atyeti gangam
mura-hara-dayitd tat-pada-padma-prasutam
vahati ca makarandam nira-pura-cchalena

jayati— all glories; tarani-putri—to the daughter of the sun-

god; dharma-rdja — of the lord of death; svasd— the sister; yd
— who; kalayati— has established; mathurayab — with Mathura
District; sakhbyam — friendship; atyeti— who exceeds; garigam
— the river Ganga; mura-hara— to the killer of Mura; dayita —
beloved; tat— from His; pada-padma— lotus feet; prastitam —
which is generated; vabati— she carries; ca — and; makarandam
—the nectar; nira-ptira—a body of water; chalena— on the
pretext of being.

All glories to Sri Yamuna, the daughter of the sun-god and

sister of Yamaraja. She is beloved of Krsna, the killer of
Mura. She has made friends with Mathura District and has
exceeded the greatness of Gangadevi. On the pretext of be-
ing a river, she carries the nectar flowing from Lord Sri
Krsna’s lotus feet.

COMMENTARY: Yamuna, the holiest of rivers, is the ornament of

Sri Vrndavana-dhama. As the daughter of Vivasvan, the sun-god,
she has inherited the power to illuminate the world, and as the
sister of Yamaraja, the king of death, she is also the dispenser of
 BHAUMA: On the EARTH / 21

perfect justice. Tracing an attractive winding path through Mathura

District, she befriends that holy land on several sides. She is the
greatest of all holy bathing sites, exceeding in sanctity the Ganga,
as Lord Varaha describes in the Vardha Purana (152.30-30):

ganga sata-gunda prokta

mathure mama mandale
yamuna visrutd devi
ndtra karya vicaranad

tasyadb Sata-gund prokta

yatra kesi nipatitab
kesyah Sata-gunda prokta
yatra visramito harib

“One hundred times more sacred than the Ganga, O goddess

Earth, is the Yamuna in My own abode, Mathura. No one need
doubt this. More sacred than Mathura by a hundred times is the
place on the Yamuna where the Kesi demon fell, and one hun-
dred times more sacred than that Kesi-tirtha is the spot nearby
where Krsna rested after the demon was killed.”
Why is the river Yamuna so exceptional? Because she is es-
pecially dear to Sri Krsna. She assists in His pastimes in Gokula,
in Mathura, and even in Dvaraka. She originates from the lotus
feet of Krsna, and so on the pretext of carrying her current of
water, she distributes the honey of intimate Krsna devotion,
honey that has a rare sweet taste. Anyone who somehow or
other takes shelter of her is at once blessed with relief from
material distress and nourished with spiritual satisfaction.

TEXT

गोवर्धनो जयति टौककुकाधिराजो

यो गोपिकाभिरदितो हरिदासवर्यः |
कृष्णेन ठक्रमखभद्गकृतार्चितो यः
सप्ाहमस्य करपदमतठेऽप्यवात्सीत्‌ ॥
22 / CHAPTER ONE

govardhano jayati saila-kuladhirajo

yo gopikabhir udito hari-dasa-varyah
krsnena Sakra-makha-bhanga-kytarcito yab
saptaham asya kara-padma-tale ‘py avatsit

govardhanah — to Govardhana; jayati— all glories; saila-kula-

adhirdjab — the emperor of aristocratic mountains; yab — who;
gopikabhib —by the gopis; uditab— called; hari-dasa— of
Hari’s servants; varyab — the best; krsmena— by Krsna; sakra
— for Indra; makha — of the sacrifice; bhanga — by the disrup-
tion; krta-arcitahb — who was worshiped; yab— who, sapta-
aham— for a week; dsya— His; kara-padma-tale— in the
lotus palm; api— and; avdtsit— resided.

All glories to Govardhana, the emperor of lordly moun-

tains! The Lord’s dear gopis called him the best servant of
Hari, Lord Krsna. Lord Krsna disrupted the sacrifice for
worship of Indra to worship Govardhana instead, and
then the hill resided for a week on the Lord’s lotus palm.

COMMENTARY: Although Sri Govardhana currently appears as a

long, low hill, he is actually the greatest of mountains, surpassing
in glory the Himalayas, Sumeru, and all other mighty ranges and
peaks. Exceeding the power of any mere mountain, he serves
Krsna in Krsna’s personal abode in several intimate ways. He
pleases Krsna so much that the gopis of Vraja have singled him
out for praise:

hantayam adrir abala hari-ddsa-varyo

yad rama-krsna-carana-sparasa-pramodah
mdnam tanoti sahda-go-ganayos tayor yat
paniya-suyavasa-kandara-kanda-mulaib

“Of all the devotees, this Govardhana Hill is the best! O friends,
for Krsna and Balarama, along with Their calves, cows, and cow-
herd friends, this hill supplies all necessities — caves, fruits, flow-
ers, vegetables, water for drinking, and very soft grass. In this
 BHAUMA: On the EARTH / 2.3

way the hill offers respects to the Lord. Being touched by the
lotus feet of Krsna and Balarama, Govardhana Hill appears very
jubilant.” (Bhadgavatam 10.21.18)
Though the residents of Nanda-vraja had arranged offerings
for the annual sacrifice to Indra, Sri Krsna reciprocated with Giri
Govardhana by diverting these offerings to the unprecedented
Govardhana-puja, in which the residents of Vraja worshiped
Govardhana, the cows, and the brabmanas by offering moun-
tains of food and circumambulating Govardhana Hill. When
Indra felt insulted and tried to destroy Vraja-bhtmi with a terrible
rainstorm, Krsna easily lifted Govardhana with His left hand and
held Govardhana aloft for seven days to protect His devotees.
Thus He proved that Govardhana Hill is greater than the king of
heaven. This wonderful pastime is elaborately described in the
Tenth Canto of Srimad-Bhdgavatam, chapters 24 through 27.

TEXT 8

जयति जयति कृष्णप्रेमभक्तिर्यदङिघ्र

निखिलनिगमतत््वं गृदमाज्लाय मुक्तिः |
भजति शरणकामा वेष्णवेस्त्यज्यमाना
जपयजनतपस्यान्यासनिष्ठां विहाय ॥
jayati jayati krsna-prema-bhaktir yad-anghrim
nikhila-nigama-tativam gudham djnaya muktib
bhajati Sarana-kama vaisnavais tyajyamana
japa-yajana-tapasyd-nydsa-nistham vibaya

jayati jayati— all glories, all glories; krsma— 10 Krsna; prema-

bhaktib —to pure devotional service in mature love; yat—
whose; anghrim — feet; nikhila — all; nigama— of the Vedas;
tattvam — the truth; gudbam— confidential; adjnaya — know-
ing which; muktib — liberation personified; bhajati— worships
her; Sarana— shelter; kRdmad— being eager to have; vaisna-
vaib —by the devotees of the Supreme Lord; tyajyamana —
having been abandoned; japa — on mantra chanting; yajana—
24 / CHAPTER ONE

Vedic sacrifices; tapasya — penances; nydsa — and renunciation;

nistham — her dependence; vibadya — giving up.

All glories, all glories to Sri Krsna-prema-bhakti! Knowing

that the feet of Prema-bhakti secretly comprise all the
truths of the Vedas, Liberation herself has come to worship
her. Indeed, Liberation, abandoned by the Vaisnavas, has
now given up her dependence on mantras, penance, sacri-
fice, and renunciation and is eager to have the shelter of
Prema-bhakti.

COMMENTARY: Srila Sanatana Gosvami now glorifies Bhaktidevi,

personified devotional service to Sri Krsna, and begs her favor.
Devotional service to Lord Krsna is always rendered with prema,
pure love. In fact, in its essence bhakti is composed of prema.
The lesser goal of life aimed at by impersonalists, namely libera-
tion from the cycle of birth and death, offers herself to Bhakti as
a maidservant. Liberation humbly approaches Bhaktidevi's feet,
unable even to look at her face. In other words, liberation fol-
lows even the partial practice of devotional service, represented
here by the feet of Bhaktidevi. Regardless of a person’s motives,
even briefly resorting to one of the standard devotional meth-
ods — hearing, chanting, and so on — very soon guarantees lib-
eration from material existence. And without some contact with
devotional service, no other effort can earn liberation.
Mukti, liberation personified, is eager to surrender to Bhakti-
devi because Mukti realizes Bhakti’s superiority. Bhakti is the
essential teaching of the Vedic literature. Liberation therefore re-
jects the spiritual practices that persons in the four stages of Vedic
cultural development use to try to attain her. Traditionally, young
celibate students practice japa (the recitation of mantras), house-
holders perform ritual sacrifices, retired forest-dwellers observe
strict penances, and members of the renounced order of life vow
never to re-enter family entanglement. But Liberation refuses to
submit herself even to those who correctly execute these prac-
tices with complete sincerity. She makes herself easily available,
however, to devotees of Krsna, even though they consider her
 BHAUMA: On the EARTH / 25

unimportant and show her little respect. Vaisnavas — not only

fully realized devotees but also those who have merely received
Vaisnava initiation — have the rare insight that liberation is not
very valuable compared with devotional service. Liberation sub-
mits herself to the Vaisnavas as a humble servant, but they sim-
ply ignore her. This has been so in the past, continues to be so in
the present, and will continue to be so in the future (as indicated
in this verse by the present tense of the word tyajyamanda).
Why, then, does Liberation worship the feet of devotional
service? Because she hankers for Bhakti’s shelter. Rejected by the
Vaisnavas and having nowhere else to go, she is anxious for
refuge, fearful she might perish. To those who have made even a
casual attempt to surrender to Krsna, Liberation readily offers
herself. But to the foolish materialists who strive to achieve Lib-
eration she shows no favor. She will not even turn her glance
toward them. Thus their chanting, sacrifices, austerities, and re-
nunciation are useless for gaining her. Persons who strive for
liberation by these means alone, neglecting devotional service,
are most unfortunate, for they have failed to understand the
essential truth of the Vedic scriptures.

TEXT 9

जयति जयति नामानन्दसूपं मुरारेर्‌

विरमितनिजघर्मध्यानपूजादियलम्‌ |
कथमपि Apa मुक्तिद प्राणिनां यत्‌
परमममृतमेकं जीवनं भूषणं मे ॥
jayati jayati ndmananda-rupam murarer
viramita-nija-dharma-dhyana-pujadi-yatnam
katham api sakrd attam mukti-dam pradninam yat
paramam amrtam ekam jivanam bhusanam me

jayati jayati — all glories, all glories; nadma-dnanda — as the all-

ecstatic name; rijpam— to the form; murareb — of Lord Murari
(Krsna); viramita — giving up; nija— of one’s own; dharma —
26 / CHAPTER ONE

social duties; dhyana -- meditation; piija-ddi— ritual worship

and so on; yatnam — the endeavors; katham api— somehow or
other; sakyt— just once; dttam — taken; mukti-dam — giving lib-
eration; prdnindm — to living entities; yat— which; paramam —
the greatest; amrtam— eternal nectar; ekam—the only; jiva-
nam — means of livelihood; bhisanam— ornament; me— my.

All glories, all glories to Lord Murari in the form of His all-
ecstatic name! If any living being puts aside such tasks as
meditation, ritual worship, and social duties and even
once takes the Lord’s holy name, the name will grant him
liberation. That holy name is the greatest source of eternal
pleasure and is my very life and ornament.

COMMENTARY: Among the various practices of devotional ser-

vice, the most important is chanting of the holy names of the
Lord. Chanting the Lord’s name is Gnanda-rupam, pure bliss,
because it makes ecstasy rise in the heart. Chanting the holy
names is also dnanda-rupam in the sense that it is the essence
of ecstasy and it makes everything it touches ecstatic.
In this verse the author again repeats the exclamation jayati,
indicating that hari-nama, the name of the Lord, is the greatest
manifestation of the Supreme Lord’s attractiveness and mercy.
One who realizes the value of hari-nadma will choose to rely on
chanting hari-nama rather than on other kinds of spiritual effort.
Performing prescribed duties within the varndsrama system is
troublesome. Persons who have lost interest in the ritual duties
of varndsrama cultivate yogic meditation, either for impersonal
perfection or as a means of devotional service, but in either case
this too is troublesome because it involves the difficulty of sub-
duing the mind and senses. Worship of the Deity of the Lord is
troublesome because the worshiper must purify all the items to
be offered, and his own body and heart as well. And also
troublesome are the other devotional practices, such as hearing,
which can be correctly performed only after one fulfills difficult
prerequisites, such as finding a suitably qualified Vaisnava to
hear from. Therefore, putting aside concern about success in
 BHAUMA: On the EARTH / 27

these methods, an intelligent devotee will simply focus his atten-

tion on hari-ndma, and thus he will easily achieve the results of
all the above methods.
Devahuti, the mother of Lord Kapiladeva, confirms this in a
prayer to her son:

aho bata sva-paco {0 gariyan

yaj-jibvagre vartate nama tubhyam
tepus tapas te jubuvub sasnur arya
brabmanucur nama grnanti ye te

“Oh, how glorious are they whose tongues are chanting Your
holy name! Even if born in the families of dog-eaters, such per-
sons are worshipable. Persons who chant the holy name of Your
Lordship must have executed all kinds of austerities and fire
sacrifices and achieved all the good manners of the Aryans. To
be chanting the holy name of Your Lordship, they must have
bathed at holy places of pilgrimage, studied the Vedas, and
fulfilled everything required.” (Bhagavatam 3.33.7)
Similarly, in Sri 118777८ Purdna (6.2.17) we find the following
statement:

dhyayan krte yajan yajnais

tretayam dvdpare ‘rcayan
yad apnoti tad apnoti
kalau sankirtya kesavam

“What was accomplished in the Krta Age by meditation, in the

Treta Age by ritual sacrifices, and in the Dvapara Age by worship
of the Deity of the Lord is accomplished in this Kali Age by loud
chanting of the names of KeSava.”
A doubting person may question the ease of success by hari-
nama: “One might earn religious credit, economic success, and
material enjoyment by hari-ndma,” he might say, “but liberation is
something else. Liberation can be gained only by those who are
spiritually fit. At best, devotees who chant hari-nama with perfect
faith and devotion may achieve liberation through long practice.”
28 / CHAPTER ONE

Srila Sanatana Gosvami refutes this doubt, declaring here that if

any living being even once chants Lord Hari’s name, even unin-
tentionally or in ridicule, jest, or material distress, the holy name
will surely grace that person with liberation. This chanting may be
performed without true realization — it may be a mere reflection
or shadow (namabhdsa) — but still it will result in liberation.
Srimad-Bhagavatam confirms this again and again:

etavatalam agha-nirharandya pumsam

sankirtanam bhagavato gunda-karma-namnam
vikrusya putram aghavan yad ajamilo 1
ndrayaneti mriyamana iyaya muktim

“One is easily relieved from all sinful reactions by chanting the

holy name of the Lord and chanting of His qualities and activi-
ties. This is the only process recommended for relief from sinful
reactions. Even if one chants the holy name of the Lord with
improper pronunciation, one will achieve relief from material
bondage if one chants without offenses. Ajamila, for example,
was extremely sinful, but while dying he merely chanted the
holy name, and although calling his son he achieved complete
liberation because he remembered the name of Narayana.”
(Bhagavatam 6.3.24)

citram vidura-vigatah sakrd adadita

yan-namadheyam adhuna sa jahati bandham

“It is amazing that even a person beyond the jurisdiction of the

four castes — in other words, an untouchable is immediately
relieved of bondage to material existence if he utters the holy
name of the Lord even once.” (Bhdgavatam 5.1.35)

yan-ndama-sakrc-chravanat
pukkaso {1 vimucyate samsarat

“Merely by hearing the holy name of Your Lordship only once,

even canddlas, men of the lowest class, are freed from all
material contamination.” (Bhdgavatam 6.16.44)
 BHAUMA: On the EARTH / 29

The Prabhdsa-khanda of the Skanda Purdna also states:

madhura-madhuram etan mangalam mangalanam

sdkala-nigama-valli-sat-phalam cit-svartipam
sakrd api parigitam sraddhaya helaya va
bhrgu-vara nara-matram tarayet krsma-nama

“O best of the Bhrgu dynasty, the holy name of Krsna is the

sweetest of the sweet and the most auspicious of the auspicious.
It is the transcendental fruit of all the Vedas and is purely spiri-
tual. Whoever chants it but once, whether with faith or with
contempt, is liberated.”
Although we normally think of chanting as being the busi-
ness of the tongue, all of one’s conscious faculties can be en-
gaged with hari-nama. The mind can contemplate the syllables
of the Lord’s names and their meanings, and the external senses
can interact with hari-nadma each in their own way. Speech and
hearing are obviously involved in hari-ndama, but the sense of
touch can also feel the name written in sacred clay on one’s
body, the eyes can see the name written in various places, the
hands and legs can work to carry a banner inscribed with the
name, and so on.
At the end of this verse, Srila Sanatana describes his own
relationship with hari-nama. It is everything to him. Nothing
else is important. For him hari-ndma is the nectar of immor-
tality, the happiness of true liberation. Countless times greater
than the satisfaction of impersonal mukti, hari-nama is also
greater than the bliss of Vaikuntha. It is sweeter than all other
attractive things. It is Sanatana Gosvami’s very life and only orna-
ment, a limitless reservoir of auspiciousness, the entire focus of
his attention.

JEXTTO

नमः श्रीकृष्णचन्द्राय निरुपाधिकृपाकृते |

यः श्रीचेतन्यरूपोऽभूत्‌ तन्वन्‌ प्रेमरसं कलौ ॥
30 / CHAPTER ONE

namab sri-krsna-candraya
nirupadhi-kypa-krte
yab sri-caitanya-rupo ‘bhut
tanvan prema-rasam kalau

namah — obeisances; sr-krsna-candraya — 10 Sri Krsna-candra;

nirupaddhi— unconditional; kypd — of mercy; krte— to the giver;
yah — who; Sri-caitanya — of Sri Caitanya Mahaprabhu; rapab
— in the form; abhut— appeared; tanvan — distributing; prema-
rasam — the taste of pure love; kalau — in this modern age.

I bow down to Sri Krsna-candra, the bestower of uncondi-

tional mercy. In the modern age He has appeared as Sri
Caitanya Mahaprabhu to distribute the taste of pure love.

COMMENTARY: To conclude his mangaldcarana invocation, Srila

Sanatana Gosvami offers respects to his worshipable Deity, Sri
Caitanya Mahaprabhu, the first spiritual master of the Gaudiya
Vaisnava sampradaya. Lord Caitanya dispenses His causeless
mercy to all living entities, whether they deserve it or not. He
distributes the taste of rasa, intimate emotional exchanges be-
tween God and His devotees, the rarest commodity of the spiri-
tual world. Very few persons in the material realm know what
rasa is. Among the varieties of rasas in the spiritual world, the
rasa found at the lotus feet of Caitanya Mahaprabhu is most
precious and exquisite. It should therefore be extremely difficult
for anyone in the modern world to obtain. But Lord Caitanya,
being supremely compassionate, gives away this rasa to unap-
preciative, reluctant conditioned souls. Intelligent and fortunate
persons will accept His mercy, voluntarily serving His sankirtana
mission.

TEXT II

भगवदुक्तिराघ्राणामयं सारस्य सङ्गहः |

अनुभूत्य चैतन्यदेवे तप्प्ियरूपतः ॥
 BHAUMA: On the EARTH / 31

bhagavad-bhakti-sdstranam
ayam sdrasya sangrahab
anubbutasya caitanya-
deve tat-priya-ripatah

bhagavat-bhakti-sdstranam — of the scriptures teaching devo-

tional service rendered to the Supreme Lord; ayam— this;
sdrasya — of the essence; sangrahah — the collection; anubhi-
tasya — which (essence) was realized; caitanya-deve — under
the auspices of Lord Caitanya Mahaprabhu; tat— His; priya —
from the dear devotee; riipatab — Sri Rupa.

This book collects the essence of the scriptures teaching

devotional service rendered to the Supreme Lord. These
essential teachings I have personally realized under the
shelter of Lord Caitanya Mahaprabhu. I received them
from His dear devotee Sri Rupa.

COMMENTARY: Having praised Lord Sri Krsna, His best devotees,

His personal abode, and His devotional service, Srila Sanatana
Gosvami now introduces the theme of his book. S77 Brhad-
bhagavatamrta is not speculative fiction or fantasy. It is authori-
tative because it distills from the Vedic literature the essential
teachings that describe the pure science of rendering loving
service to the Supreme Person. S77 Brhad-bhagavatamrta some-
times quotes scriptural texts directly, sometimes interweaves
selected phrases and words, and sometimes paraphrases to
express scriptural ideas.
The author, Srila Sanatana Gosvami, an unalloyed devotee
with no material motives, has fully realized the science of
prema-bhakti. He has expertly molded the presentation in ele-
gant poetry, transparently, without superfluous impositions of
his own. In trying to translate and explain this great work in
English, and in trying to understand it properly, we can only
pray to Srila Sanatana Gosvami for the spiritual strength to carry
out in good faith our respective responsibilities as translator
and as readers.
32 / CHAPTER ONE

How has Srila Sanatana been able to collect the gist of many
devotional scriptures under one title? For years he diligently en-
gaged his mind in studying many scriptures and engaged his
heart in devotional meditation. He conducted this outward and
inward research under the compassionate guidance and protec-
tion of the Lord of consciousness (caitanya-deva), Krsna’s ex-
pansion as the Supersoul, Sri Vasudeva. Srila Sanatana Gosvami
imbibed the full mercy of Lord Vasudeva by meditating upon
Him and actively serving Him in His transcendental activities as
the Supreme Person, Sri Krsna, Nanda-nandana, who enjoys
playing His flute and whose charming body bends in three
places. By the causeless mercy of Sri Krsna, one can successfully
fix one’s attention on Him and with higher vision see for oneself
the purports of all revealed knowledge.
An alternative and more confidential understanding of
caitanya-deve and tat-priya-rupatah is that Lord Krsna is now
conducting His sankirtana mission as the son of Sacidevi. One
obtains His complete mercy by meditating intensely on His all-
attractive golden form (priya-rupa), which is dressed in the saf-
fron of a sannyadsi. Or tat-priya-riipatah may refer to Sri Rupa
Gosvami, the very dear servant of Lord Caitanya and devotional
co-worker of Sri Sanatana. Although Sri Rupa considered his el-
der brother, Sanatana, his spiritual master, here Srila Sanatana
credits Rupa with helping him find his way on the path of prema-
bhakti. One can ascertain the essence of spiritual truth only by
the kind mercy of the Supreme Lord and His pure devotees.

EX, 1

राण्वन्तु वेष्णवाः mae भागवतामृतम्‌ |

सुगोप्यं प्राह Faron जेमिनिर्जनमेजयम्‌ ॥
srnvantu vaisnavdh sdstram
idam bhagavatamrtam
su-gopyam (27/0८ yat premna
jJaiminir janamejayam
 BHAUMA: On the EARTH / 33

srnvantu — may they hear; vaisnavdb — the Vaisnavas; Sdstram

— scripture; idam— this; bhdgavata-amrtam — Sri Bhdgava-
tamyta; su-gopyam — most confidential; prahba spoke; yat—
which; premnd — with love; jaiminib Jaimini Rsi; janameja-
yam — to King Janamejaya.

May the Vaisnavas kindly hear this confidential scripture,

Sri Bhagavatamrta. Jaimini Rsi spoke it to King Janamejaya
in the enthusiasm of pure love.

COMMENTARY: Unlike books of fiction, this book carries the au-

thority of revealed scripture. Its purpose is not to entertain the
readers or edify them with some pious ethical message, but to
teach the highest principles of spiritual life and to help those
who faithfully read it enter the path to absolute perfection. The
name Bhagavatamrta is appropriate because this book consists
of the most relishable essence (amrta) of revealed texts concern-
ing devotion to the Supreme Lord (bhagavdn). Gradually we
shall see more clearly how appropriate this name is.
Sri Sanatana Gosvami says that only the Vaisnavas, devotees
of God, should read this book, because others will misunderstand
it. He says this out of compassion for the nondevotees. Because
persons who have no taste for the personal service of Lord Visnu
have impure hearts, most likely they will disbelieve what is spo-
ken here and react offensively. Furthermore, although the term
vaisnava technically refers to anyone initiated into the worship of
the Supreme Lord, in its present context the word vaisnava refers
to a more restricted group — the devotees who know the taste of
devotional reciprocations and are eager to enjoy the nectar found
at the lotus feet of Sri Krsna, the darling son of Nanda Maharaja.
The standard definition of vaisnava is given in the Padma
Purana (Svarga-khanda 31.112-113):

sdngam sa-mudram sa-nydsam

sa-rsi-cchanda-daivatam
sa-diksa-vidhi sa-dhyanam
sa-yanlram dvddasaksaram
34 / CHAPTER ONE

astaksaram athdnyam ८८
ye mantram samupdsdte
jneyads te vaisnava loka
visnv-arcana-ratah sada

“Vaisnavas should be understood to be those who regularly wor-

ship Lord Visnu and chant either the twelve-syllable vismu-man-
tra, the eight-syllable mantra, or some other mantra of His. They
should have properly received the mantra through initiation and,
along with the mantra, should have been instructed in the sec-
ondary rituals and the hand gestures and bodily markings pertain-
ing to the mantra. Such Vaisnavas should know about the meter
in which the mantra is recited, the sage who transmitted the man-
tra, the Deity the mantra worships, the method of preliminary
meditation on the mantra, and the symbol by which the mantra is
visually represented.” In general we may accept any initiated wor-
shiper of Visnu as a Vaisnava, or even more liberally any mono-
theist, but we can expect only the pure devotees of Sri Nanda-
[९150178 to relish much pleasure in reading Brhad-bhdgavatamryta.
“May the Vaisnavas kindly hear”: Although Srila Sanatana is
close to the Vaisnavas, always engaged in their intimate service,
he addresses them in this formal, somewhat distant language
because he has great respect for the Lord’s servants and consid-
ers himself unworthy to approach them.
The confidential message of the first part of this book will be
conveyed through an ancient conversation between two exalted
Vaisnavas — Jaimini Rsi and King Janamejaya. In the Bhagavad-
gitd (10.22) Lord Krsna affirms the sage Jaimini’s reputation as a
great devotee. Vedanam sdma-vedo ‘smi: “Among the Vedas |
am the Sdma Veda.” Jaimini became the first teacher of this best
of the four Vedas under the authority of Srila Veda-vyasa. This
means that Vyasadeva recognized him as an expert knower of
the purport of the Sama Veda, which centers on devotional ser-
vice to the Supreme Lord. Jaimini’s teachings strongly emphasize
the execution of sacrificial duties, but they do so to help materi-
alistic brabmanas gradually prepare themselves for the higher,
devotional understanding of the Vedas revealed in the Upanisads
 BHAUMA: On the EARTH / 35

and the Veddanta-suitra. Jaimini is known, too, for his description

of the glories of Lord Jagannatha, the celebrated Deity form of
Krsna worshiped at Puri in Orissa. Sri Janamejaya, a worthy son
of Maharaja Pariksit, was also a pure devotee of Krsna; he had an
ardent affinity for hearing about Lord Visnu and the Vaisnavas.
Out of eager love for the Personality of Godhead and His devo-
tees, Jaimini spoke the confidential topics of the Bhdgavatamrta
to Janamejaya. No material motive would have justified discuss-
ing such secret matters publicly.

1.44

WAST: श्रुत्वा भारताख्यानमदुतम्‌ |

CaaS SARIS श्रवणोत्सुकः ॥
munindrdj jaimineh srutva
bharatakhyanam adbhutam
pariksin-nandano ‘prcechat
tat-khilam Ssravanotsukah

muni-indrat — from the best of sages; jaimineh — Jaimini; Srutvd

—having heard; bhdrata-akhyadnam— the narration of the
Mahabharata; adbhutam—wondertul; pariksit-nandanah —
the son of Pariksit; aprcchat — inquired; tat— of that; khilam —
about the supplement; sravand-utsukab — eager to hear.

After Janamejaya, the son of Pariksit, heard the wonderful

Mahabharata recited by the great sage Jaimini, Janamejaya
was still eager to hear more, and so he inquired about the
supplement to that epic.

COMMENTARY: Here we are told when and under what circum-

stances Jaimini spoke this narration to Janamejaya. The Mahd-
bharata, compiled by Vyasadeva, is the history of the pious royal
dynasty of the Bharatas. In the only version available in modern
times, the narrator, VaiSampayana, states that other authentic
versions of this history were spoken besides his. One of these
36 | CHAPTER ONE

other Mahdbharatas was narrated by Jaimini Rsi to the same

Janamejaya who had heard the Mahabharata from VaiSampayana.
Hearing this second version had a wonderful effect on Janamejaya,
for it was like nothing he had ever heard before. He therefore ea-
gerly inquired if there was some supplement he could also hear,
and Jaimini was able to fulfill his request. As Hari-vamsa is the
kbila (supplement) to VaiSampayana’s Mahabharata, Sri Brhad-
bhagavatamrta is the khila to Jaimini’s.

TEXT 14

श्रीजनमेजय उवाच
न AGATA ब्रह्मन्‌ यो भारते रसः |
त्वत्तो Ss: स तच्छेषं मधुरेण समापय ॥
Sri-janamejaya uvaca
na vaisampayanat prapto
brahbman yo bharate rasab
tvatto labdhabh sa tac-chesam
madhurena samapayd

Sr-janamejayah uvaca — Sri Janamejaya said; na — not; vaisam-

payanat — from Vaisampayana; praptah — obtained; brabman
—O brahmana; yab — which; bhdarate— from the Mahabha-
rata; rasab — relishable taste; tvattah — from you; labdhab —
obtained; sab — that; tat— its; Sesam— appendix; madhurena
— with sweetness; samdpaya — please complete.

Sri Janamejaya said: O brahmana, by hearing the Maha-

bharata from VaiSsampayana I never obtained the same
relish I have now obtained by hearing from you. Please
complete this recitation with perfect sweetness.

COMMENTARY: King Janamejaya preferred the second version of

the Mahabharata, the version he had heard from Jaimini Rsi,
because it more openly revealed the transcendental tastes of lov-
ing service rendered to Krsna. Srila Dvaipayana Vyasa had pre-
 BHAUMA: On the EARTH / 37

sented his other Mahabharata to appeal to the widest possible

audience — frivolous women, uncultured men, and materialistic
brabmanas — and so in the course of telling his epic he had for
the most part hidden Lord Krsna’s glories. In the Mahabharata
narrated by Vaisampayana, Krsna usually acts subordinate to
the Pandavas, as their friend and adviser, rarely showing His
supremacy. On the testimony of Janamejaya, recorded for us by
Srila Sanatana Gosvami, Jaimini’s Mabdbbarata is by contrast a
purely devotional scripture on the sublime level of Vyasadeva’s
later masterpiece Srimad-Bhdgavatam.
Srila Sanatana is a transcendental genius, an eternal resident
of Goloka Vrndavana, and an intimate companion of the Person-
ality of Godhead’s internal pleasure potency. He can easily
perceive anything he wants to, in the past, present, or future, in-
cluding lost scriptures from previous ages. If we have confidence
in this, we shall discover in Sri Brhad-bhagavatamrta more
than the subtle sense gratification sometimes called “nectar” by
immature devotees; we shall discover our own eternal selves.
Janamejaya addresses Jaimini with the word brahbman, which
ordinarily means “O brabmana.” But here it can also appropri-
ately mean “O personification of Brahman, the Vedic sound.”
The king makes a request an audience has a right to make of
a speaker — that the recitation end with something especially
delightful. Madhurena samapayet (“One should end on a sweet
note”) is a common saying among connoisseurs of devotional
poetry. Here the element of madhura asked for is specifically
rasa, the ecstatic taste known only between the Supreme Lord
and His pure devotees in their various personal reciprocations.
Janamejaya’s hearing from Jaimini will aptly conclude with this
rasa, just as a good meal ends well with a dessert like srikanda.

TEXTS I5—I7

श्रीजेमिनिरुवाच
गुकदेवोपदेटोन निहतारोषसाघ्रसम्‌ |
ATMA TTA श्रीकुष्णप्रेमसम्पतम्‌ ॥
38 / CHAPTER ONE

सचिकृष्टनिजाभीष्टपदारोहणकारकम्‌ |
श्रीमत्परीकषितं माता TAA POAT ॥
विराटतनयेकान्तेऽपृच्छदेतन्‌ नृपोत्तमम्‌ |
प्रबोध्यानन्दिता तेन पुत्रेण BeaLA ॥
Sri-jaiminir ८८.4८८
Suka-devopadesena
nihatasesa-sadhvasam
samyak-prapta-samastartham
Sri-krsna-prema-samplutam

sannikrsta-nijabhista-
padarohana-kdlakam
Srimat-pariksitam mata
tasyarta krsnd-tatpara

virdta-tanayaikdnte
prcchad etan nrpottamam
prabodhyananditd tena
putrena sneha-sampluta

Sr-jaiminib uvdca— Sri Jaimini said; swkadeva — of Sukadeva:

upadesena — by the instructions, nibata — destroyed; asesa—
all; sadhvasam — whose fear; samyak — perfectly; prapta — ob-
tained; samasta — all; artham— whose ambitions; sr-krsna —
for Sri Krsna; prema — in pure love; sampliutam— immersed:
sannikysta — being imminent; nija—his own; abbista— de-
sired; pada-drohana— of elevation to the destination; kdla-
kam—the time; srimat-pariksitam — Sriman Pariksit; mata —
mother; tasya— his; drta— distressed: krsna-tat-pard — fully
devoted to Krsna; virdta-tanayd — the daughter of King Virata;
ekante— in a secluded place; aprcchat— asked; etat— this:
nypa-utlamam — of the most excellent king; prabodhya — being
consoled; dnandita — being pleased; tena — by him; putrena —
her son; sneba — in affection; sampluta — immersed.
 BHAUMA: On the EARTH / 39

Sri Jaimini said: By hearing the instructions of Sukadeva

Gosvami, Sriman Pariksit was relieved of all fear. All his
ambitions satisfied, he was absorbed in pure love for Sri
Krsna. Now, as the time came near for the king to ascend to
the destination he desired, his mother, Virata’s daughter, a
surrendered devotee of Krsna, approached him in great
distress while he was alone. After Pariksit had consoled
and pleased her by his greetings, she asked of him as
follows, immersed in love for her son.

COMMENTARY: To satisfy King Janamejaya’s sincere desire,

Jaimini recalls how Janamejaya’s saintly father, Pariksit, some
years before, had finished hearing Srimad-Bhdgavatam from
Sukadeva Gosvami and the hour had come for Pariksit to pre-
pare for his fated death. Jaimini Rsi here divulges that Maharaja
Pariksit’s mother came to see her son just at that moment. Even
though Pariksit was sitting several miles from his palace and very
little time remained, his mother, Uttara, was impelled to see him
just once more, knowing she would never see him again and
eager not to lose the last opportunity to hear from him topics
about Krsna.
After Sukadeva taught Srimad-Bhdgavatam to Maharaja
Pariksit, Pariksit no longer feared the monstrous snake-bird, nor
any material illusion. He was 51777717, blessed by the Lord’s di-
vine consort Sri. He had effortlessly achieved the benefits of
each of the essential human endeavors — religiosity, economic
development, sense enjoyment, and liberation. And beyond
those benefits, he was immersed in a flood of prema-rasa at the
lotus feet of Sri Krsna. His mother approached him while he was
absorbed in that ecstasy.
A mother about to lose her son is naturally forlorn. But
Uttara’s sorrow was eclipsed by her eagerness to hear what her
son had just heard from Sukadeva Gosvami about Lord Krsna’s
glories. Because she wanted to hear the confidential essence of
Sukadeva’s instructions, she approached her son as he sat alone.
With a pacifying greeting and a brief philosophical reminder
about the illusory nature of birth and death, Maharaja Pariksit
40 / CHAPTER ONE

quickly dispelled whatever motherly anxiety she felt. Thus she

was now joyful and fixed in affection for Sri Krsna and for her
son, the great devotee of Krsna.

TEXT 18

श्रीरत्तरोवाच
यच्छकेनोपदिष्टं ते वत्स निष्कृष्य तस्य मे |
सारं प्रकाराय क्षिप्र क्षीराम्भोधेरिवामृतम्‌ ॥
Sri-utlarovdca
yac chukenopadistam te
vatsa niskrsya tasya me
sdram prakdsaya ksipram
ksirambhodher ivamrtam

Sri-uttard uvdca — Srimati Uttara said; yat— which; sukena —

by Sukadeva; upadistam — taught; te—to you; vatsa— dear
son; niskrsya — extracting; tasya — of it; me for me; sdram
— the essence, prakdsaya — please show; ksipram— quickly;
ksira-ambhodheh — from the Milk Ocean; iva — like; amrtam
— the nectar.

Blessed Uttara said: My dear son, please extract the essence

of what Sukadeva has taught you and quickly reveal it to
me, as if churning the nectar of immortality from the
Ocean of Milk.

COMMENTARY: Srimad-Bhdgavatam is “the ripe fruit of the Vedic

desire tree” (nigama-kalpataror galitam phalam). Everything
spoken by Sri Sukadeva to Maharaja Pariksit is essential. It repre-
sents the best of the Vedic teachings, chosen and arranged to
guide students of the Bhdgavatam quickly and surely toward
pure devotional service to Krsna. But Uttara does not have seven
days to hear the whole Bhagavatam from her son; only if he can
condense for her the essence of this essence and speak it to her
 BHAUMA: On the EARTH / 41

in the short time remaining will her hankering for the unalloyed
nectar of prema-bhakti be satisfied.
Someone might suggest that Pariksit need only repeat to her
a single confidential pastime of Krsna in Vrndavana, but that
would be inappropriate. One can properly relish the most inti-
mate loving dealings of the Lord only after first submitting one’s
heart to a thorough cleansing. Therefore Sukadeva Gosvami
spoke nine cantos of Srimad-Bhdgavatam just to prepare
Pariksit Maharaja for full understanding before beginning to nar-
rate Krsna’s vrndavana-lila. Mother Uttara now soberly asks her
son to use his discrimination to remove her misunderstandings
and elevate her to Krsna consciousness. As a farmer takes several
canes of sugar to extract a cup of sweet juice, Pariksit should
carefully consider his realization of the entire Bhagavatam and
extract its essence. Or, using Uttara’s own metaphor, his narra-
tion should be like the nectar of immortality that the demigods
and demons churned with great effort from the Ocean of Milk.

TEXT 9,

श्रीजेमिनिरुवाच
उवाच सादर राजा पररीक्षिन्‌ मातृवत्सः |
श्रुतात्यदुतगोविन्दकथाख्यानरसोत्सुकः ॥
Sri-jaiminir uvdca
uvdca sddaram raja
pariksin madtr-vatsalab
Srutaty-adbhuta-govinda-
kathakhydna-rasotsukah

$ri-jaiminih uvdca — Sti Jaimini said; wvdca — spoke; sa-dda-

ram — with respect; raja pariksit — King Pariksit; mat;-vatsalab
— affectionate to his mother; §riusta — which he had heard; ati
adbbuta — very wonderful; govinda — of Lord Govinda; katha-
akhyana— of recounting the narrations; rasa—to relish the
taste; utsukah — eaget.
42 / CHAPTER ONE

Sri Jaimini said: King Pariksit, feeling affection for his

mother, answered her respectfully, eager to enjoy recount-
ing the wonderful narrations he had just heard about Lord
Govinda.

COMMENTARY: Because the Bhadgavatam had aroused in him a

transcendental attraction, Pariksit was quite willing to satisfy
his mother’s request. Added to his already great enthusiasm
to keep hearing and chanting the Bhdgavatam, his natural
affection for his mother made him all the more eager to speak.
In this mood he was ready to reveal the essence of Srimad-
Bhagavatam.

TEXT42.6

श्रीविष्णुरात उवाच
मातर्यद्यपि काठेऽस्मिश्चिकीषिंतमुनित्रतः |
तथाप्यह तव प्रश्रमाधुरीमुखरीकृतः ॥
Sri-visnurdta uvaca
matar yady api kale ‘smims
cikirsita-muni-vratah
lathapy aham tava prasna-
mddhuri-mukhari-krtab

sr-visnuratah uvdca — Sri Visnurata (Pariksit) said; mdtab — O

mother; yadi api— although; kale — at the time; asmin — this
(just before one’s death); cikirsita is desirable; muni-vratah
a vow Of silence; tatha api— nonetheless; abam — I, tava —
your; prasna—of the question; mddhuri—by the charm;
mukharikrtab — made inclined to speak.

Sri Pariksit, known as Visnurata, said: Mother, at a time like

this one should observe silence, but your delightful ques-
tion impels me to speak.
 BHAUMA: On the EARTH / 43

TEXTS 21-23

गुरोः प्रसादतस्तस्य श्रीमतो बादरायणेः ।

प्रणम्य ते सपुत्रायाः प्राणदं प्रभुमच्युतम्‌ ॥
तत्कारुण्यप्रभावेण श्रीमदागवतामृतम्‌ |
समुद्धूतं प्रयलेन श्रीमदरागवतोत्तमैः ॥
मुनीनद्रमण्डलीमध्ये निश्चितं महतां मतम्‌ |
महागुद्यमय सम्यक्‌ कथयाम्यवधारय ॥
guroh prasddatas tasya
srimato badarayaneh
pranamya te sa-putrayab
prana-dam prabhum acyutam

tat-karunya-prabhdvena
srimad-bhagavatadmrtam
samuddbrtam prayatnena
srimad-bhagavatottamaib

munindra-mandali-madhye
niscitam mahatam matam
mahd-guhya-mayam samyak
kathayamy avadharaya

guroh— of my spiritual master; prasddatab—by the mercy;

tasya— his; Srimatah bddaradyaneh— of Sriman Badarayani
(Sukadeva); pranamya— offering obeisances; te— of you; sa-
putrayab — along with your son; prana-dam— who granted the
gift of life; prabhum—to the Lord and master; acyutam— Sri
Acyuta; tat— His; karunya-prabhavena — by the compassionate
grace; Srimat-bhagavata-amyrtam — Srimad-bhdgavatamyta; sa-
muddhrtam — distilled; prayatnena— with great effort; srimat-
bhagavata-uttamaib — by the best of His pure devotees; muni-
indra — of the chief sages; mandali-madhye — in the commu-
44 / CHAPTER ONE

nity; niscitam — decided, mahatam— by the great souls; ma-

tam — favorably judged; mahd-guhya-mayam — full of confi-
dential truths; samyak faithfully; Rathayami—I shall recite;
avadharaya — please give your attention.

I shall speak by the mercy of my spiritual master, Sriman

Badarayani [Sukadeva Gosvamil. First let me offer respects
to our Lord and master, Sri Acyuta, who granted the gift of
life to you and your son. His compassionate grace inspired
the best of His pure devotees in the great effort to extract
the nectar of Srimad-Bhagavatam. The greatest sages have
approved this resulting work, which is full of confidential
truth. Please listen with attention as I faithfully repeat it to
you.

COMMENTARY: The original Vedic srutis and their derivative

smrtis mostly reflect the general interests of human beings, who
strive for material progress, rarely inquiring philosophically into
the purpose of life. The confidential science of pure devotional
service is taught explicitly only in a few Vedic scriptures little
known to the public. Among these rare texts are the Gopdla-
tapani Upanisad, the Narada Pancaratra, the Garga Sambita,
the Visnu Purdna, the Hari-vamsa Upapurdna, the Uttara-
khanda of the Padma Purdna, and the Bhdgavata Maha-
puradna. Pariksit Maharaja now offers to recite to his mother
what he calls Srimad-bhdgavatamrta: the relishable cream of all
the Vedic scriptures that teach pure bhakti. These exceptional
scriptures are srimat— rich in spiritual value — and have the
potency to give knowledge, renunciation, and devotion. The dis-
tilled essence of these scriptures is amrta, a heavenly beverage
that bestows immortality, like the nectar churned from the Milk
Ocean, from which all sorts of priceless treasures spontaneously
arose.
During the seven days in which Pariksit Maharaja had pre-
pared for death, Sukadeva Gosvami had spoken only Srimad-
Bhagavatam. But because Srimad-Bhdgavatam is the sum and
substance of all bhakti scriptures, those scriptures revealed their
 BHAUMA: On the EARTH / 45

conclusions during the discussion. Uttara wants to hear the

essence of all devotional literature, and her son will answer
accordingly.
The Bhadgavatam spoken by Sri Sukadeva is all-beautiful,
both in text and in purport. Nothing in Srimad-Bhdgavatam is
superfluous:

nigama-kalpataror galitam phalam

Suka-mukhdd amrta-drava-samyutam
pibata bhagavatam rasam a-layam
mubhur aho rasika bhuvi bhavukah

“O expert and thoughtful men, relish Srimad-Bhdgavatam, the

mature fruit of the desire tree of Vedic literatures. It emanated from
the lips of Sri Sukadeva Gosvami. Therefore this fruit has become
even more tasteful, although its nectarean juice was already relish-
able for all, including liberated souls.” (Bhagavatam 1.1.3)
Authorities like Suta Gosvami testify to this truth from their
own experience. Nonetheless, perfect devotees may feel in-
clined to listen to some parts of the Bhadgavatam more than
others. The extraordinary Vaisnavas who have developed an
unquenchable thirst for the honey flowing directly from Sri
Gopinatha’s lotus feet feel no attraction for hearing anything
other than Srimad-Bhdgavatam, just as even beginners in the
process of devotional service no longer want to hear about
jndana-yoga and impersonal liberation, or as those striving for
liberation lose interest in topics of material development and
worldly pleasures. Every discussion in Srimad-Bhdgavatam in
fact glorifies Krsna, the lover of the gopis. But pure devotees
sometimes consider the passages not directly describing those
intimate glories less important. The self-realized Vaisnavas must
be allowed their preferences, but neophyte devotees should not
cheaply imitate them. Devotees not free from faults should
strictly follow the complete course of the instructions of Srimad-
Bhagavatam, from the first chapter of Canto One through the
last chapter of Canto Twelve. By repeated systematic study of the
entire Bhdgavatam and its authorized explanations, devotees
46 / CHAPTER ONE

can aspire to gradually become fit to taste the immortal nectar

hidden within it.
Sukadeva, Narada, and other Vaisnavas of their caliber con-
tributed to this Brhad-bhagavatamrta, and it is approved by
great sages like ParaSara and Vyasadeva. It presents the Absolute
Truth clearly, not vaguely like some textbooks on mantras and
yoga, or dishonestly like unauthorized pseudospiritual works. It
presents the truth thoroughly, not superficially like the works of
unqualified authors who have little to say and who say less, out
of fear of losing their readers’ attention. The essence of Srimad-
Bhadgavatam as explained by Maharaja Pariksit to his mother
forms the ultimate summary of Vedic knowledge.

TEXTS 24-25

एकदा तीर्थमूर्धन्ये प्रयागे AGFA: |

माघे प्रातः कृतघ्नानाः श्रीमाधवसमीपतः ॥
उपविष्टा मुदाविष्टा मन्यमानाः कृतार्थताम्‌ |
कृष्णस्य दयितोऽसीति शरघन्ते स्म परस्परम्‌ ॥
ekada tirtha-murdhanye
prayage muni-pungavah
maghe pratab krta-sndnab
sri-mddhava-samipatahb

upavista muddvista
manyamdnabh kyrtarthatam
krsnasya dayito ‘siti
Slaghante sma parasparam

ekada — once; tirtha-miirdhanye— at the best of pilgrimage

places; praydge— Prayaga; muni-pungavab — exalted sages;
maghe— during the month of Magha; pratab— after sunrise;
krta-snanab — having taken a bath; sri-mddhava — Sri Madhava;
samipatah — in front of; upavistab — seated; muda dvistab —
 BHAUMA: On the EARTH / 47

full of happiness; manyamanadb — considering; krta-arthatam —

the goals of their life fulfilled; krsasya — of Krsna; dayitah — the
recipient of the mercy; asi— you are; iti— thus; slaghante sma —
they were praising; parasparam — one another.

Once a group of exalted sages were at Prayaga, the best of

pilgrimage sites, during the month of Magha. The sages
had taken their bath and were happily seated before the
Deity of Sri Madhava. Feeling satisfied, as if all their goals
in life had been fulfilled, they were praising one another,
saying, “You are the recipient of Lord Krsna’s mercy.”

COMMENTARY: These sages at-Prayaga were humble devotees

of Krsna. Each of them disliked hearing himself praised and
was thus trying to divert the praise to someone else. Apprecia-
tive of one another’s good qualities, they could honestly tell
one another, “You are the Lord’s dearmost devotee.” When
Vaisnavas are friendly to one another like this, their community
prospers.
Prayaga is called tirtha-murdhanya, the chief of holy places,
because it is located at the confluence of the rivers Ganga and
Yamuna. The sages were there at the most auspicious time for
bathing — the month of Magha (January-February). As Dattatreya,
the incarnation of the Personality of Godhead, has explained:

vrata-dana-tapobhis ca
na tatha priyate harib
maghe majjana-matrena
yatha prinati madhavab

“The Supreme Lord Madhava is not as pleased by vows, charity,

or austere penances as by one’s simply taking a bath in the
month of Magha.” (Padma Purana, Uttara-khanda 126.8) Sti
Madhava is the presiding Deity of Prayaga-tirtha. After bathing,
the sages were sitting in front of Lord Madhava feeling ex-
tremely fortunate to be together in such a sacred place at such
a time.
48 / CHAPTER ONE

TEXT 26

मातस्तदानीं तत्रैव विप्रवर्यः समागतः |

दराश्चमेधिके तीथं भगवदुक्तितत्परः ॥
matas taddnim tatraiva
vipra-varyah samagatab
dasasvamedhike tirthe
bhagavad-bhakti-tatparah

matah — dear mother; tadadnim— at that time; tatra eva—

there; vipra-varyah — a first-class bradhbmana; samdadgatah — ar-
rived; dasasvamedhike tirthe — at the site called Dasasvamedha-
tirtha; bhagavat- bhakti — in the practice of devotional service to
the Supreme Lord; tat-parah — fixed.

Dear mother, at that time a first-class brahmana arrived at

that holy site, called Dasasvamedha-tirtha. He was fully
absorbed in devotional service to the Supreme Lord.

TEX 27

सेवितोऽरोषसम्पदविस्तदे रस्याधिकारवान्‌ ।
वृतः परिजनेर्विप्रभोजनार्थं कृतोद्यमः ॥
sevito ‘sesa-sampadbbhis
tad-desasyadhikdara-van
vrtab parijanair vipra-
bhojanartham krtodyamah

sevitah served; asesa—by all; sampadbhib — assets; tat-

desasya — of that region; adhikdra-van — the possesor of spiri-
tual authority; vrtab — surrounded; parijanaib— by subordi-
nates; vipra— the brabmanas,; bhojana-artham — for feeding;
krta-udyamahb — making preparations.
 BHAUMA: On the EARTH / 49

Richly endowed with all assets, he was the spiritual leader

of that region. His retinue surrounded him as he prepared
to distribute food to the local brahmanas.

TEXT 28

विचित्रोत्कष्टवस्तृनि स निष्पाद्य महामना

आवर्यकं समाप्यादो संस्कृत्य महतीं स्थलीम्‌ ॥
vicitrotkrsta-vastunt
sa nispadya mahad-manab
dvasyakam samadpyadau
samskrtya mahatim sthalim

vicitra—various; utkrsta — excellent; vastiini— items; sab— he (the

brabmana), nispadya— collecting, mahdad-manadb — generous;
dvasyakam — what was required; samdpya — executing, ddau —
first; samskrtya — purifying; mahatim — large; sthalim — an area.

Having collected all sorts of valuable items for worship of

the Lord, the generous brahmana then saw to the prelimi-
naries, first by purifying a large area on the ground.

TEXT 29

सत्वरं चत्वरं तत्र मध्ये निर्माय सुन्दरम्‌ |

उपकिप्य स्वहस्तेन वितानान्युदतानयत्‌ ॥
satvaram catvaram tatra
madhye nirmaya sundaram
upalipya sva-hastena
vitanany udatdnayat

satvaram — rapidly; catvaram — an altar; tatra— there; madhye

— in the middle; nirmaya — building; sundaram — handsome;
upalipya — smearing it; sva-hastena — with his own hand, vitd-
nani— canopy covers; udatanayat— he spread.
50 / CHAPTER ONE

There he swiftly built a handsome altar, which he smeared

with mud with his own hand and covered with a canopy.

COMMENTARY: The unnamed bradhmana who came to conduct

public worship of Lord Krsna at Dasasvamedha-ghata was the
acknowledged spiritual authority of that area. Although rich and
influential, with ample means for a comfortable life, he was a
fully surrendered Vaisnava. Everything he had he used only for
Lord Krsna’s pleasure. By his heartfelt service, he satisfied the
Lord and everyone else. At this same Dasasvamedha-ghata at
Prayaga, Srila Rupa Gosvami later received personal instructions
from Lord Caitanya Mahaprabhu for ten days.

TEXT 30

ठाकग्रामशित्ारूपं कृष्णं स्वणांसने जुभे ।

निवेश्य भक्तया सम्पूज्य यधाविधि मुदा भृतः ॥
Sdlagrama-sild-rupam
krsnam svarnasane subhe
nivesya bhaktya sampujya
yathd-vidhi muda bhrtah

Sdlagrama-sila — of the Salagrama-sila; mipam— in the form:

krsnam — Lord Krsna; svarna-dsane on a golden throne; su-
bhe auspicious; nivesya seating; bhaktya — with devotion,
sampujya — worshiping; yathd-vidhi — following the prescribed
rules; muda bhrtab — full of joy.

Next he placed Lord Krsna’s form as the Salagrama-sila

on an auspicious golden throne and worshiped the Lord
with great devotion. Joyfully he performed the prescribed
rituals.

COMMENTARY: The Salagrama-sila is a sacred stone worshiped

by Vaisnava brahmanas as a Deity form of Lord Visnu. The stones
are found only in the Gandaki River near the village of Salagrama
 BHAUMA: On the EARTH / 51

in the Himalayan foothills. So precise is the science of arcana

that an expert brdbmana can recognize each Salagrama-sila as a
specific incarnation of Lord Visnu by unique markings.

TEXT 31

भोगाम्बरादिसामरग्रीमर्पयित्वाग्रतो हरेः |
स्वयं नृत्यन्‌ गीतवाद्यादिभिश्चक्रे महोत्सवम्‌ ॥
bhogambardadi-sdmagrim
arpayitvagrato hareb
svayam nrtyan gita-vadyd-
dibhis cakre mahotsavam

bhoga-ambara-dadi — of food, clothing, and so on; s4émagrim —

offerings; arpayitvud — presenting; agratah — in front; hareh —
of Lord Hari; svayam — himself; nrtyan — dancing; gita-vadya-
ddibhib — with singing, instrumental music, and so on; cakre —
he made; mahd-utsavam a great festival.

In front of Lord Hari he placed food, clothes, and other

offerings. He made a one-man festival by dancing, singing,
playing music, and so on.

COMMENTARY: When worshiping the Deity of the Supreme Lord,

one should first greet Him as an honorable guest with water for
washing His feet, scented water for drinking, and other items
prescribed by standard etiquette. One should feed the Deity
nicely and offer gifts of cloth and other valuables such as per-
fumes and incense. The lamp offered in the adrati ceremony rep-
resents the light one would show at the entrance of one’s house
for a guest arriving at night (d-rdtrikam).

TE 32

ततो वेदपुराणादिव्याख्यामिर्वादकोविदान्‌ |
विप्रान्‌ प्रणम्य यतिनो गृहिणो ब्रह्मचारिणः ॥
52 / CHAPTER ONE

tato veda-puranddi-
vydkhyabhir vada-kovidan
vipran pranamyad yatino
grhino brahma-carinahb

tatah — then; veda-purdna-ddi— of the Vedas, Purdnas, and so

on; vydkhyabhib — by explanations; vdda—in argument; kovi-
ddan — who were expert; viprdn — to the brabmanas; pranamya
— offering respects; yatinab—to the sannyasis; grhinab — the
householders; brahbma-cdrinah — and the brahmacaris.

He then offered homage to the brahmanas present who

were expert in arguing from the Vedas, Puranas, and other
texts. He also offered respects to the sannyasis, house-
holders, and brahmacaris.

TEx. 33

वेष्णवांश्च सदा कृष्णकीर्तनानन्दलम्पटान्‌ |

सुबहून्‌ मधुरेर्वाकयेर्व्यवहारेश्च हर्षयन्‌ ॥
vaisnavams ca sada krsna-
kirtanananda-lampatan
su-bahun madhurair vakyair
vyavaharais ca harsayan

vaisnavan — devotees of the Supreme Lord; ca — and; sada —

always; krsna-kirtana-dnanda— for the bliss of glorifying
Krsna; lampatan — who were always greedy; su-bahbtiin — many;
madhuraib — sweet; vadkyaib—with words, vyavaharaih —
and behavior; ca — and; harsayan — pleasing.

And he honored the Vaisnavas, who were always greedy to

enjoy the bliss of glorifying Krsna. Thus he encouraged the
many respectable persons there with attractive words and
behavior.
 BHAUMA: On the EARTH / 53

TEXT 34

पादलोचजलठं तेषां धारयन्‌ rea स्वयम्‌ ।

भगवत्यर्पितेस्तद्रदच्ादिमिरपूजयत्‌ ॥
pdda-sauca-jalam tesam
dharayan Sirasi svayam
bhagavaty arpitais tadvad
annddibbir apujayat

pdda-sauca — that had washed the feet; jalam—the water;

tesam — their, dhdrayan— placing; Sirasi—on his head; sva-
yam — personally; bhagavati— to the Supreme Lord; arpitaih
— which was offered; tadvat — likewise; anna-ddibhih — with
the food and so on; apujayat— he worshiped them.

After placing on his head the water that had washed their
feet, he worshiped those persons with the food and other
items he had presented to the Supreme Lord.

COMMENTARY: One class of learned bradbmanas like to display

their knowledge by defeating others in argument. But another
class of brabmanas, the pure Vaisnavas, prefer to use their
energy to hear and chant about Krsna.
Some Vaisnavas are also brdhmanas by birth and external
behavior, but pure Vaisnavas of any social status, even those
who come from lower castes, are always better situated spiritu-
ally than ordinary brabmanas. Pure Vaisnavas bother to enter
debates only when the cause of Krsna consciousness can be
advanced, when criticisms of other Vaisnavas or the Supreme
Lord have to be answered, or when victims of misconceptions
have to be saved.
The bradhmana Vaisnava conducting this festival honored the
brdbmanas and Vaisnavas with pleasant, encouraging words
and with respectful behavior — bowing down to them, washing
their feet, offering them 7८८1, and so on.
54 / CHAPTER ONE

TEXT 35

भोजयित्वा ततो दीनानन्त्यजानपि सादरम्‌ |

अतोषयद्यधान्यायं श्वशुगाकखगक्रिमीन्‌ ॥
bhojayituvd tato dindn
antyajan api sddaram
atosayad yathd-nyayam
Ssva-srgala-khaga-krimin

bhojayitvad — feeding; tatab — then, ८777477 — wretched persons;

antya-jan — outcastes; api—even; sd-ddaram — respectfully;
atosayat — he satisfied; yatha-nyadyam — in suitable ways; sva —
dogs; srgdla — jackals; Rhaga — birds; krimin — and worms.

Next he respectfully fed everyone else, including the most

fallen outcastes. In suitable ways, he satisfied even the
dogs, jackals, birds, and insects.

COMMENTARY: Sadras and outcastes are commonly considered

fallen, and men who are poor and hungry are usually identified
as wretched, but the real criterion of a person’s fallen, wretched
condition is his lack of devotion to the Supreme Lord. Amdnind
madna-dena/ kirtaniyah sada haribh (Siksdstaka 3); One who
wants to worship Lord Hari perpetually by ndma-sankirtana
must give up demanding respect for himself and must practice
showing respect to every living creature. But the respect one
shows must be appropriate for each individual. Only a fool
would embrace a hungry tiger in the name of brotherly love.
And so a devotee endeavoring for pure Krsna consciousness
should keep a respectful distance from persons of dubious
character and faith.

TEXT 36

एवं सन्तपितारोषः समादिष्टोऽथ साधुभिः |

परिवारैः समं AS aed बुभुजेऽमृतम्‌ ॥
 BHAUMA: On the EARTH / 55

evam santarpitdsesah
samaddisto ‘tha sddhubhih
parivaraibh samam sesam
sa-harsam bubhuje ‘mrtam

evam — thus; santarpita — having satisfied, asesab — everyone;

samadistab — invited; atha— then; sddhubhib — by the holy
men; parivaraib — with his family and followers; samam — to-
gether; Sesam—the remnants; sa-harsam— with delight; bu-
bhuje— he enjoyed; amrtam— nectarean.

When he had thus satisfied everyone, the holy men invited

him to take the remnants of the sacrifice. With his family
and followers, that leader of brahmanas then enjoyed the
nectarean prasada with great delight.

COMMENTARY: Only after every living being in the vicinity was

fed and pleased did the host, with his family and servants, honor
Lord Madhava’s prasdda. This food was now amrta, the elixir of
immortality, a sheer delight to taste, because it had been offered
to Lord Krsna in devotional sacrifice.

TEXT 37

ततोऽभिमुखमागत्य कुष्णस्य रचिताञ्जलिः ।

तस्मित्ेवार्पयामास सर्वं ACHAT ॥
{८/0 ‘bhimukham agatya
krsnasya racitanjalib
tasminn evdrpayadm dasa
sarvam tat-phala-sancayam

tatab — then; abhimukham — in front; 4gatya — going; krsnasya

— of Lord Krsna; racita-anjalib — with joined palms; tasmin —
to Him; eva— alone; arpayam dsa— he offered; sarvam — all;
tat— by this (performance); phala— of pious credits; sarca-
yam — the accumulation.
56 / CHAPTER ONE

After this, he again went before the Salagrama Deity of

Lord Krsna. And with folded hands he offered to the Lord
all the pious credit he had earned by the sacrifice.

COMMENTARY: In sacrificial offerings, the mantras chanted de-

clare that the oblations, after being offered, belong to the deities
being worshiped: idam indraya na mama (“This is for Indra; it
is no longer mine”). But most performers of Vedic rituals, even
while verbally declaring surrender, maintain the subtle ambition
to possess not only the oblations themselves but the fruits, the
outcome, of the sacrifice. Pure devotional service begins when
one makes offerings only for the pleasure of the Supreme, with
no hidden motive.

TEXT 38

सुखं संवेश्य देवं तं स्वगृह गन्तुमुद्यतम्‌ |

दूराच्छरीनारदो दुष्टोत्थितो मुनिसमाजतः ॥
sukham sanwesya devam tam
sva-grham gantum udyatam
durdc chri-narado drstvo-
ithito muni-samadjatab

sukhbam — comfortably; samvesya — putting to rest; devam —

the Deity; tam— Him; sva-grham—to his own residence;
gantum— to go; udyatam— prepared; diurat— from a dis-
tance; Sr-ndradab — Sti Narada Muni; drstvd — who had been
watching; utthitab — stood up; muni-samdjatah — from the
assembly of sages.

The leader of the brahmanas put the Deity comfortably to

rest and got ready to return home. Sri Narada, however,
had been watching him at a distance from within the
--assembly of sages. Just then Narada stood up.
 BHAUMA: On the EARTH / 57

TEXTS 39—40

अयमेव महाविष्णोः प्रेयानिति Festa |

घावन्‌ गत्वान्तिके तस्य विप्रन्रस्येदमब्रवीत्‌ ॥
श्रीकष्णपरमोत्कृष्टकृपाया भाजनं जनम्‌ |
तोके विख्यापयन्‌ व्यक्तं भगवदुक्तिठम्पटः ॥
८11८1177 eva mahd-visnoh
preyan iti mubur bruvan
dhavan gatvantike tasya
viprendrasyedam abravit

sri-krsna-paramotkrsta-
kipaya bhajanam janam
loke vikhyapayan vyaktam
bhagavad-bhakti-lampatah

ayam — this person; eva — truly; mahd-visnoh — of the Supreme

Lord Visnu; preyan — the most dear devotee; iti— thus; muhuh
— again and again; bruvan — saying; dhdvan — running; gatvd
— coming; antike — close; tasya — to him; vipra-indrasya — the
chief of brabmanas; idam— the following; abravit— he spoke;
Sr-krsna — of Sri Krsna; parama-utkrsta — the greatest; krpayab
—of the mercy; bhdjanam— recipient; janam— this person;
loke—to the world; vikhyapayan— proclaiming; vyaktam—
openly; bhagavat-bhakti— in devotional service to the Lord;
lampatab — greedy.

Again and again Narada announced, “This is the Supreme

Lord Visnu’s most dear devotee!” Then he ran up to the
brahmana and declared him the recipient of Lord Krsna’s
highest mercy. Narada proclaimed this openly to all, beside
himself with eagerness for devotional service to Lord Krsna.

COMMENTARY: Narada had been enjoying the festival incognito,

but the ecstasies he was tasting in pure love impelled him to
58 / CHAPTER ONE

announce his realizations. All the Lord’s devotees are dear to the
Lord, as implied here by the word janam, which can mean ei-
ther “people” in general or some specific person. Narada knows
whom the Lord most favors, and thus the word janam also ex-
presses a more confidential idea 10 Narada’s mind. He is ulti-
mately referring to the dearest servant of Sri Krsna, Srimati
Radharani. The brabmana and the other devotees Narada will
praise are also aware of their own lesser devotional standing.
Narada here speaks mainly to enlighten the public but also
to gain the impetus for his expedition to the far ends of the
universe in search of Sri Krsna’s best devotees.

1.1.11

श्रीनारद उवाच
भवान्‌ विप्रनद्र कृष्णस्य महानुग्रहभाजनम्‌ |
यस्येदं धनं द्रव्यमेदार्यं वेभवं तथा ॥
Sri-nadrada uvdca
bhavan viprendra krsnasya
mahanugraha-bhdajanam
yasyedrsam dhanam dravyam
audaryam vaibhavam tatha

sri-ndradab uvdca — Sti Narada said; bhavan — your good self;

vipra-indra — O leader of the brabmanas; krsnasya — of Lord
Krsna; mahd-anugraba— of the great favor; bhdjanam— the
recipient; yasya— whose, idrsam— such; dhanam— wealth:
dravyam — property; dauddryam— generosity; vaibhavam —
personal opulence; (८10८ — and.

Sri Narada said: O leader of the brahmanas, it is you

who have received Lord Krsna’s greatest favor. After all,
you have such wealth, property, generosity, and personal
opulence.
 BHAUMA: On the EARTH / 59

TEXT 42

सद्धर्मापादकं तच्च सर्वमेव महामते |

दृष्ट हि साक्षादस्माभिरस्मिस्तीर्थवरेऽधुना ॥
sad-dharmapddakam tac ca
sarvam eva mahda-mate
drstam hi saksdd asmabhir
asmims tirtha-vare ‘dhunda

sat-dharma — pure religiosity; Gpddakam— serving to estab-

lish; tat— these; ca— and; sarvam— all, eva— only; mahda-
mate —O wise one; drstam— seen; hi— certainly; saksat—
directly; asmabhib — by us; asmin — in this; tirtha-vare— best
of holy places; adhund — now.

O wise one, in this best of holy places we have now seen

for ourselves that you are using all these assets exclusively
to establish pure religion.

COMMENTARY: The brahmana’s “personal opulence” is the para-

phernalia showing his status — his vehicles, special items of
clothing, and so on—and his entourage of family members,
associates, and subordinates. His “pure religion” is devotional
service to the Personality of Godhead. The brabmana did not
abuse any of his apparently material assets by employing them
for material purposes. These assets had come to him as by-
products of his devotional service, without his striving for them.
He could hardly keep them hidden, as Narada here remarks, but
still he was happy to put them to transcendental use.

TEXT 43

विद्रद्ररेण तेनोक्तो नन्विदं स महामुनिः |

स्वामिन्‌ किं मयि कृष्णस्य कृपालक्षणमीक्षितम्‌ ॥
60 / CHAPTER ONE

vidvad-varena tenokto
nanv idam sa maha-munih
svamin kim mayi krsnasya
kipd-laksanam tksitam

vidvat-varena — by the most learned person; tena — the brab-

mana; uktah addressed; nanu— indeed; idam—thus; sab
—he;,; mahd-munib — the best of sages; svamin—O master;
kim — what, mayi— in me; krsmasya — of Krsna; krpa — of the
mercy; /aksanam sign; tksitam — seen.

That most learned brahmana then replied to the best of

sages: O master, what signs of Krsna’s mercy have you
seen in me?

TEXT 44

अह वराकः को नु स्यां दातुं टाक्रोमि वा कियत्‌ |

वैभवं वर्तते किं मे भगवदजनं कुतः ॥
daham varakah ko nu syam
datum saknomi va kiyat
vdibhavam vartate kin me
bhagavad-bhajanam kutab

aham—1; varakab—a wretched person; kab—who; nu—

but; syam— am, datum — 10 give; Saknomi—Iam able; vd —
or, Riyat— how much; vaibhavam — riches; vartate are there;
kim — what; me my; bhagavat-bhajanam — worship of the
Supreme Lord; kutab — where.

Who am I but a most wretched person? How much charity

am I able to give? What opulence do I have? And how have
I ever reciprocated with the Lord in devotional service?

COMMENTARY: Any true devotee of Krsna considers himself in-

significant, thinking himself one of countless jivas who are mere
 BHAUMA: On the EARTH / 61

sparks of God’s splendor. The devotee is sorry for having fool-

ishly rebelled against his creator. And reflecting on this rebel-
lion, he thinks that his relative influence among other fallen jivas
means little.

TEXT 45

किन्तु दक्षिणदेरो यो महाराजो विराजते |

स हि कृष्णकृपापाव्रं यस्य Sat सुराक्याः ॥
kRintu daksina-dese yo
mahad-rajo virdjate
sa hi krsna-krpd-patram
yasya dese surdlayah

kintu — but; daksina-dese — in South India; yab — who; maha-

rdjab — a great king; virdjate — is gloriously present; sab — he;
hi— certainly; krsna-krpd — of Lord Krsna‘s mercy; patram —
the recipient; yasya— whose, dese—in the country; sura-
dlayah — temples of God and demigods.

But in the southern country there lives a great ruler whose

kingdom has many temples of God and the demigods. He is
the true recipient of Lord Krsna’s mercy.

TEXT 46

सर्वतो भिक्षवो यत्र तैर्थिकाम्यागतादयः |

Putas भुञ्जाना भ्रमन्ति सुखिनः सदा ॥
sarvato bhiksavo yatra
tairthikabhyagatadayah
krsnarpitannam bhunjana
bhramanti sukhinah sada

sarvatah — from everywhere; bhiksavah saintly mendicants; ya-

tra — where; tairthika — along with pilgrims; abhyagata— other
62 / CHAPTER ONE

visitors; ddayab — and so on; krsna-arpita — which has been of-

fered to Krsna; annam— food, bhunjanab — eating, bbramanti
— they wander around; sukbinab — happily; sada — always.

Saintly mendicants come to his kingdom from all direc-

tions, along with pilgrims and other visitors. They wander
happily, sustained by food that has been offered to Krsna.

COMMENTARY: The bradbmana describes the great king as a

maharaja, a ruler of several other kings in his area. He was not
the emperor of the entire continent, the cakravarti; that higher
position was occupied at the time by the Pandava Yudhisthira.
Later in this chapter, the southern king will also be called
sdrvabhauma because his kingdom occupied a large area. Many
accomplished saints migrated to his kingdom, attracted by its
spiritual features. Other people also came, including ordinary
visitors, renounced pilgrims traveling to purify themselves, and
distressed persons in search of food and shelter. All of them took
advantage of the sacred, delicious krsna-prasdda freely available
throughout the kingdom.

TEXT 47

राजधानीसर्मीपे च सच्चिदानन्दविग्रहः |
साक्षादिवास्ते भगवान्‌ कारुण्यास्स्थिरतां गतः ॥
rajadhdni-samipe ca
sac-cid-ananda-vigrahah
sdksad ivdste bbagavan
karunyat sthiratam gatab

rajadhani — the royal palace; samipe — near; ca — and; sat— of

eternity; cit— knowledge; adnanda— and bliss; vigrabab — in
His form, saksat— directly; iva— as if; dste— present; bhaga-
van — the Personality of Godhead; kdrumydt— out of His mercy;
sthiratam — a nonmoving appearance; gatah — having assumed.
 BHAUMA: On the EARTH / 63

Near this king’s palace, the Personality of Godhead resides

as if directly in His original form of eternal existence,
knowledge, and bliss. He has kindly assumed a nonmoving
appearance.

COMMENTARY: The Lord's incarnation as the Deity in a temple is

stationary, at least to ordinary eyes. He is the same absolute per-
son who lives in the spiritual world, yet He assumes a special
form to make Himself visible to everyone. The Lord’s pastime
incarnations, who move about displaying adventures with Their
devotees, are rarely seen in this cosmic manifestation. But the
Visnu Deity in this king’s capital was so potent and attractive that
the citizens almost forgot He was a nonmoving Deity.

TEXT 48

नित्यं नवनवस्तत्र जायते परमोत्सवः ।

पूजाद्रव्याणि चेष्टानि नूतनानि प्रतिक्षणम्‌ ॥
nityam navd-navads tatra
jayate paramotsavah
pujd-dravyani cestani
nutanani prati-ksanam

nityam — constantly; nava-navab — ever fresh; tatra — there;

jdyate—is being celebrated; parama-utsavab — the greatest
festival; puja — of worship; dravydni— paraphernalia, cestani
—and acts of presentation; nutandni— new, prati-ksanam —
at each moment.

In that kingdom a joyous, ever-fresh festival is always be-

ing celebrated. At each moment there are new offerings
and performances of worship.

COMMENTARY: The worship in the main temple of the capital

never became stale and ritualistic. New items of worship were
64 / CHAPTER ONE

constantly introduced, and, more important, the devotees’ in-

terest in pleasing the Lord was also ever fresh. Thus the displays
of worship pleased both the Deity and the public.

TEXT 49

विष्णोर्निवेदितेस्तेस्तु स्व तदेशवापिनः |

वेदेरिकाश्च बहवो भोज्यन्ते तेन सादरम्‌ ॥
visnor niveditais tais tu
sarve tad-desa-vdsinah
vdaidesikas ca bahavo
bhojyante tena sddaram

visnoh — of Lord Visnu; niveditaib — with the remnants of of-

ferings; taib— those; (1८ -- and; sarve— all, tat+desa— of that
country; vdsinab — the residents; vaidesikab — the foreign visi-
tors; Ca and; bahavab — many; bhojyante are fed; tena —
by him (the king); sa-ddaram — respectfully.

The king respectfully feeds all the residents of his country

and the many foreign visitors with the remnants of Lord
Visnu’s worship.

COMMENTARY: To accommodate all the residents and travelers,

the king maintained many Visnu temples throughout the coun-
try. But the main temple in the capital was especially famous for
its worship and prasdda.

TEXTS 5O—5I

पुण्डरीकाक्षदेवस्य तस्य दर्शनलकोभतः |

महाप्रसादरसूपा्ाद्युपभोगसुखापितः ॥
साधुसद्गतिलाभा्च नानादेशात्समागताः |
निवसन्ति सदा तत्र सन्तो विष्णुपरायणाः ॥
 BHAUMA: On the EARTH / 65

pundartkaksa-devasya
tasya darsana-lobhatab
maha-prasada-rupannddy-
upabhoga-sukhaptitah

sddhu-sangati-labhdc ca
nand-desat samdgatah
nivasanti sada tatra
santo visnu-pardyanah

pundarika-aksa — \otus-eyed; devasya — of the Lord; tasya —

Him; darsana — for the audience; lobhbatah — out of eagerness;
maha-prasada — which are the Lord’s kind gifts to His devo-
tees; 114८ -- the beauty of His form; anna—the remnants of
food offered to Him; a@di— and so on; upabhoga — from enjoy-
ing afterward; 51/04 -- happiness; aptitab — due to obtaining;
sddhu-sangati— association of spiritually advanced persons;
labhat— because of achieving; ca— and; ndnd-desdt— from
various countries; samdagatabh — coming; nivasanti— they re-
side; sada — constantly; tatra — there; santah — saintly; visnu-
parayanah — devotees of Lord Visnu.

Saintly devotees of Lord Visnu come from various coun-

tries to reside permanently in the kingdom. They come out
of eagerness to see the lotus-eyed Deity of the Lord, to
relish the food and other special remnants from the
Lord, and to obtain the association of spiritually advanced
persons.

COMMENTARY: Besides pure devotees of Visnu, other spiritual-

ists also came. Those dressed as holy men but spiritually not
fully qualified were also treated with respect. Even cats and dogs
should receive Lord Krsna’s prasdda, but for spiritual guidance
one should approach only bona fide followers of the Vaisnava
parampard.
66 / CHAPTER ONE

TEXT 52

aay देवविप्रेभ्यो राज्ञा दत्तो विभज्य a: |

नोपद्रवोऽप्ति तदो कोऽपि शोकोऽथवा भयम्‌ ॥
desas ca deva-viprebhyo
rajna datto vibhajya sab
nopadravo ‘sti tad-dese
ko pi Soko ‘tha va bhayam

desah — the kingdom; ca— and; deva — to the demigods; vipre-

bhyab — and the bradhbmanas, rajnd — by the king; dattab — has
been given; vibhajya — dividing it; sab — he; na— never; upa-
dravah — social disruption; asti—there is; tat-dese— in that
kingdom; kab api— any; Sokab— sorrow; atha vad — or, bha-
yam — fear.

The king has given his kingdom away to the demigods and
brahmanas, dividing it among them. His kingdom is com-
pletely free from sorrow, social disruption, and fear.

COMMENTARY: The king granted to the presiding deities of local

temples and to the brabmanas of each region official title to the
various parts of the country. He considered himself merely the
caretaker of the kingdom, under authority from its legal owners.

LEST 53

अकृष्टपच्या सा भूमिर्वृषटिस्तत्र यथासुखम्‌ |

इष्टानि HOP सुलभान्यम्बराणि च ॥
akrsta-pacyad sa (00111171)
urstis tatra yathd-sukham
istani phala-mulani
su-labhany ambarani ca
 BHAUMA: On the EARTH / 67

akrsta — without being tilled; pacya— yielding crops; sa— that;

bhumib — land; vrstip—the rain; tatra—in that kingdom;
yatha-sukham — only as wanted; istani— which are desired;
phala-mulani— fruits and roots; su-labhani easily available;
ambarani— clothing; ca — also.

In that kingdom, the earth yields crops without being

tilled, rain falls just enough for people’s comfort, and
whatever fruits, vegetables, and clothing one desires are
easily to be had.

COMMENTARY: In the Bible (Genesis 3:19) we read that God

punished Adam for rebellion by cursing him that outside the
Garden of Eden he would have to till the earth to earn his food
“by the sweat of his face.” Previously, the Bible tells us, Adam
and Eve had enjoyed the fruits of Eden without having to farm.
The same ideal condition prevailed thousands of years ago
in this South Indian kingdom. Rain fell just enough to make
good crops, but mostly at night, when it would least disturb the
citizens.

TEXT 54

स्वस्वधर्मकृतः सवाः सुखिन्यः कृष्णतत्पराः |

प्रजास्तमनुवर्तन्ते महाराजं यथा सुता
sva-sva-dharma-kyrtah sarvah
sukhinyabh krsna-tatparab
prajdas tam anuvartante
mahda-rajam yatha sutah

sva-sva-dharma — each his own social duties; krtah — perform-

ing; sarvah —all; sukhinyab— happy; krsna-tat-parab — de-
voted to Lord Krsna; prajab —the citizens; tam— him; anu-
vartante — they follow; mahd-rajam — the king; yatha — like,
sutah — children.
68 / CHAPTER ONE

The citizens all happily follow the king as if they were his
children. They perform their own social duties and are
devoted to Lord Krsna.

COMMENTARY: Like children who love and respect their parents,

the citizens not only obeyed the king’s directions but also wanted
to follow the example of his good character.

TEXT 55

स amd: सदा नीचयोग्यसेवाभिरच्युतम्‌ |

भजमानोऽखित्ान्‌ कोकान्‌ रमयत्यच्युतप्रियः ॥
sa cagarvah sada nica-
yogyd-sevabhir acyutam
bhajamdno ‘khildn lokan
ramayaty acyuta-priyah

sab — he; ca — and; agarvah — prideless; sada — always; nica

—for a menial servant; yogya— suitable; sevabhih— with
services; acyutam— Lord Acyuta; bhajamadnahb — worshiping;
akhilan — all; lokan — the people; ramayati— pleases; acyuta-
priyah — dear to Lord Acyuta.

The king is always prideless. Worshiping Lord Acyuta with

services a menial assistant would perform, he pleases all
the people and is dear to the Lord.

COMMENTARY: So vast and rich a domain and such a reputation

for religious accomplishments would make an ordinary king
proud, but this mahdrdja was a pure Vaisnava. He was happy to
serve the Supreme Lord in the humblest ways — washing and
decorating the floors of His temples, keeping the temple lamps
filled with oil, and so on. As the term acyuta-priya indicates,
he did this not to make a show of humility but purely out of
devotional enthusiasm.
 BHAUMA: On the EARTH / 69

TEXTS 56-57

तस्याग्रे विविधेर्नामगाथासङ्गीर्तनैः स्वयम्‌ |

नृत्यन्‌ दिव्यानि गीतानि गायन्‌ वाद्यानि वादयन्‌ ॥
भ्रातभार्यासुतैः पोतररभत्यामात्यपुरोहितैः |
अन्यैश्च स्वजनैः साकं प्रभुं तं तोषयेत्सदा ॥
tasyagre vividhair nama-
gdtha-sankirtanaibh svayam
11111८77 divydni gitani
gdyan vddyani vaddayan

bhratr-bharyd-sutaih pautrair
bhrtyamatya-purohitaib
८1171८1 ca sva-janaih sakam
prabhum tam tosayet sada

tasya — of Him (the Deity); agre— in front, vividhaib — vari-

ous; ndma-gdthad— consisting of singing the Lord’s names;
sankirtanaib — with vocal glorification; svayam — himself, nyt-
yan — dancing; divyani— wonderful; gitani— songs, gdyan
singing; vadyadni— instruments, vddayan — playing, bhratr
— with his brothers; bharyad — wives; sutaib— sons, pautraib
— grandsons; bhrtya servants; amdtya — ministers; Ppurohi-
taih — and priests; anyaih — others; ca— and; sva-janaih —
subordinates; sadkam— along with; prabhum—the Lord; tam
— Him; tosayet— he tries to satisfy; sada — always.

He always tries to satisfy the Lord. He himself performs

sankirtana before the Lord’s Deity, chanting the Lord’s
names composed in various attractive arrangements. He
dances, sings wonderful songs, and plays instruments.
His sons, wives, brothers, grandsons, priests, servants,
ministers, and other subordinates—he has them also
take part.
70 / CHAPTER ONE

COMMENTARY: The king did not have to force his relatives and
assistants to take part in hearing and chanting the glories of the
Lord, because they were all first-class Vaisnavas.

TEXT 58

ते ते तस्य गुणत्राताः कुष्णभक्तयनुवर्तिनः |

संख्यातुं कति कथ्यन्ते ज्ञायन्ते कति वा मया ॥
te te tasya guna-vratah
krsna-bhakty-anuvartinah
sankhydtum kati kathyante
jnayante kati vad maya

te te—each of these; tasya— his; guna-vratab — many good

qualities; krsna-bhakti— of his devotion for Krsna; anuvarti-
nab — consequences; sankhyatum—to count; kati— how
many; kathyante — can be described; jradyante — can be known;
kati— how many; vd — or, mayd — by me.

These good qualities arise from his devotion for Krsna.

How many of them can I count, describe, or even be
aware of?

COMMENTARY: The brdhmana’s logic is as follows: “The king’s

good qualities I have mentioned are all signs of his being the
true recipient of Lord Krsna’s mercy. I do not have the same
mercy because I do not have the same good qualities.” Each of
the devotees approached by Narada will argue in a similar way.
In fact, however, all these devotees are very fortunate, even if
they stand on different levels of perfection. The differences rec-
ognized by Narada and those with whom he speaks are spiritual
differences, not determined by material rank or position; the
devotee brabmana would not have called the king from the
south a better Vaisnava than himself had the brahmana held the
prejudice that brabmanas are always better than ksatriyas.
 BHAUMA: On the EARTH / 71

TEXT 59

श्रीपरीक्षिदुवाच
ततो नृपवरं द्रष्टुं तहेटो नारदो व्रजन्‌ |
देवपूजोत्सवासक्तास्तत्र तत्रक्षत प्रजाः ॥
Sri-pariksid uvdca
tato nrpa-varam drastum
tad-dese ndrado vrajan
deva-pujotsavdsaktas
tatra tatraiksata prajab

§ri-pariksit uvdca — Sri Pariksit said; tatab — then; nypa-varam

—the best of kings; drastum— 10 see; tat— his; dese —in the
country; ndradab — Narada; vrajan— moving about, deva —
of the Lord; puija-utsava—in festive worship; dsaktab — ab-
sorbed; ftatra tatra — in various places; aiksata—he observed;
prajab — the citizens.

Sri Pariksit said: Narada then went to the country of that

best of kings to see him. Wherever Narada went he found
the people absorbed in festive worship of the Lord.

TEXT 60

हर्षण वादयन्‌ वीणां राजधानीं गतोऽधिकम्‌ |

विप्रोक्तादपि सम्पश्यन्‌ सद्गम्योवाच तं नृपम्‌ ॥
harsena vddayan vinam
rajadhanim gato ‘dhikam
viprokiad api sampasyan
sangamyovdca tam nrpam

harsena—with delight; vddayan— vibrating; vindm— his

vind; rajadhanim—to the capital; gatab—he came; adbhi-
kam — greater; vipra-uktat— than what was described by the
yi 2 / CHAPTER ONE

brahmana; api — even, sampasyan — seeing; sangamya — ap-

proaching; uvdca — he said; tam — to him; nypam — the king.

Narada arrived at the capital, vibrating his vina with de-

light. Seeing even greater splendor than the brahmana had
described, he approached the king and spoke.

TEXT 61

श्रीनारद्‌ उवाच
त्वं श्रीकृष्णकृपापात्रं यस्येदग्राज्यवेभवम्‌ |
सल्ोकगुणधर्मार्थज्ञानभक्तिभिरन्वितम्‌ ॥
Sri-narada uvdca
tvam Ssri-krsnda-kypd-patram
yasyedrg rajya-vaibhavam
sal-loka-guna-dharmartha-
Jnana-bhaktibhir anvitam

Sri-naradah uvdca — Sri Narada said; tuam— you; sri-krsna —

of Sri Krsna; krpd-pdtram— recipient of the mercy; yasya—
whose; idrk — like this; rajya — of the kingdom, vaibhavam —
the opulence; sat-loka — with the best people; gia — qualities;
dharma — religiousness; artha— prosperity; jndna— knowl-
edge; bhaktibhib — and devotion; anvitam — endowed.

Sri Narada said: You are the real recipient of Sri Krsna’s
mercy! After all, your kingdom is so opulent. It has the best
citizens, endowed with the most excellent character, reli-
giousness, prosperity, knowledge, and devotion to God.

COMMENTARY: A sure sign of a ruler’s virtue is the good qualities

of his subjects. The people of this kingdom were not merely deco-
rated with a veneer of culture; they were actually civilized accord-
ing to Vedic standards. The good citizens did their prescribed
duties responsibly. They contributed to the general welfare by
working, each as he was able, to introduce Krsna conscious prac-
 BHAUMA: On the EARTH / 73

tices everywhere. Abandoning pride and other godless tenden-

cies, they gave charity by feeding sannydsis and hungry people,
used extra wealth for offerings in worship of the Supreme Lord,
and studied the Vedic scriptures, from which they learned the
value of liberation and devotional service. The people aspired
to become pure devotees of the Lord. Thus they realized all the
goals of human life — religiosity, economic development, sense
gratification, liberation, and pure Krsna consciousness.

TEXT 02

श्रीपरीक्षिदुवाच
तत्तद्िस्तार्य कथयत्तािष्यन्‌ भूपति मुहुः |
aaa गुणान्‌ गायन्‌ वीणया वैष्णवोत्तमः ॥
Sri-pariksid uvaica
tat tad vistarya kathayann
dslisyan bhupatim mubub
prasasamsa gundn gayan
८117८11 vaisnavottamah

Sri-pariksit uvdca — Sri Pariksit said; tat tat— all these; vistarya
— elaborating; kathayan— describing; dslisyan — embracing;
bbhu-patim — the king; mubub — repeatedly; prasasamsa — he
praised; gundn— his qualities; gayan — singing; vinayd— to
the accompaniment of the vind; vaisnava-uttamahb — the best
of Vaisnavas.

Sri Pariksit said: Narada, the best of Vaisnavas, singing along

with his vina, thus expansively described the king, praising
his greatness. And Narada embraced him again and again.

॥ LER:

सार्वभौमो मुनिवरं सम्पूज्य प्रश्रितोऽब्रवीत्‌ |

नतिजश्ाघाभरा्ातलञ्जानमितमस्तकः ॥
74 | CHAPTER ONE

sdrvabhaumo muni-varam
sampujya prasrito ‘bravit
nija-slaghd-bhardj jata-
lajja-namita-mastakab

sdrvabhaumah — the ruler of a vast region; muni-varam — the

topmost sage; samptijya — worshiping; prasritab — humbly; abra-
vit— replied; nija— his own; slagha — of the praise; bbarat —
due to the weight; ja@ta — created; lajja — by the embarrassment;
namita — bent down, mastakah — whose head.

The king, that ruler of a vast region, then worshiped the

topmost sage and humbly replied, his head bowed down in
embarrassment by the weight of hearing his own praise.

TEXTS 64-65

देवष॑ऽत्पायुषं Maa. नरम्‌ |

अस्वतन्त्रं भयाक्रान्तं तापत्रयनियन्तितम्‌ ॥
कृष्णानुग्रहवाक्यस्याप्ययोग्यमविचारतः|
तदीयकरुणापात्र कथं मां मन्यते भवान्‌ ॥
८८८८17७८ ‘Ipayusam svalpai-
svaryam alpa-pradam naram
asvatantram bhayakrantam
tapd-traya-niyantritam

krsnanugraha-vakyasyapy
ayogyam davicdratab
tadiya-karund-patram
katham mam manyate bhavan

deva-rse — O sage among the demigods; a/pa-dyusam — short-

lived; su-alpa-aisvaryam — with very little opulence; alpa-pradam
able to give little; naram—a mere man; asvatantram — not
 BHAUMA: On the EARTH / 75

independent; bhaya-akrantam — attacked by fear; tdpa-traya

—by the threefold miseries; niyantritam— ruled; krsna-
anugrahba — concerning Krsna’s mercy; vdkyasya — of words;
api — even; ayogyam — unworthy; avicdratab — due to wrong
judgment; tadiva — His; karunad— of the compassion; pdtram
a recipient; katham— why; mam — me; manyate — consid-
ers; bhavan — your good self.

The king said: O sage among the demigods, I am a human

being with a short life span, little opulence, and little to
give others. I have no independence. I am constantly
attacked by fear and ruled by the threefold miseries of
material life. I would not even deserve Krsna’s word that
in the future He might show me His mercy. Why do you
wrongly consider me an object of His compassion?

COMMENTARY: The king thought Narada could have mistaken

him to be a favored devotee of Krsna’s only by failing to use his
natural good discretion. Before becoming a pure devotee one
has to free oneself from illusion, but the king’s opinion of him-
self was that he was still Maya’s slave, subject to the tyranny of
ritual duties. What to speak of having realized his relationship
with Lord Krsna, he felt he did not even deserve that the Lord
promise “I will show you My favor someday.” Or, understanding
krsndnugraha-vakyasya in another sense, he did not deserve to
have anyone say, “This person is favored by Krsna.”

TEXIG6O

देवा एव दयापात्रं विष्णोर्भगवतः fro |

पूज्यमाना नरनित्यं तेजोमयशरीरिणः ॥
deva eva dayd-patram
visnor bhagavatah kila
pujyamana narair nityam
tejo-maya-Saririnah
76 | CHAPTER ONE

devah — the demigods; eva — really; dayd-patram — recipients

of the mercy; visnoh— of Visnu, bhagavatah — the Supreme
Lord; kila— indeed; ptijyamadnab — worshiped; naraib — by
men; nityam — always; tejab-maya — effulgent, made of subtle
matter; Saririnah — whose bodies.

The demigods are the real objects of the Supreme Lord

Visnu’s mercy. They have effulgent bodies and are always
worshipable by men.

TEXT 67

निष्पापाः सात्विका दुःखरहिताः सुखिनः सदा |

स्वच्छन्दाचारगतयो भक्तैच्छावरदायकाः ॥
nispapab sattvika dubkha-
rahitah sukhinah sada
svacchandacdara-gatayo
bhaktecchda-vara-dayakab

nispdpab — sinless; sattvikdh — fixed in goodness; dubkha-rahi-

tab — free from distress; sukbinah — happy; sada — always; sva-
cchanda — according to their desire; cara — whose behavior;
gatayahb — and movements; bhakta-iccha — according to their
devotees’ desires; vara— of benedictions,; dayakab— givers.

They are sinless, fixed in goodness, free from distress, and

always happy. They act and travel however they like. They
give their blessings by granting what their devotees desire.

TEXT 68

येषां हि भोग्यममृतं मृत्युरोगजरादिहत्‌ |

स्वेच्छयोपनतं षुचृदबाधाभावेऽपि तुष्टिदम्‌ ॥
yesam hi bhogyam amrtam
mrtyu-rogd-jarddi-hyt
 BHAUMA: On the EARTH / 77

svecchayopanatam ksut-trd-
badhabhave ‘pi tusti-dam

yesam— whose; hi— indeed; bhogyam— food, amrtam — the

nectar of immortality; mytyi— death; roga — disease; jard-adi —
old age and so on; /yt— which removes; svd-icchaya — by their
own sweet will; uwpanatam — partaken; ksut— of hunger; trt—
and thirst; badhba — of the obstruction; abhdve — in the absence;
api— even; tusti-dam— which gives them great satisfaction.

Their food is the nectar of immortality, which does away

with such miseries as death, disease, and old age. Though
not forced by hunger or thirst, the demigods enjoy great
satisfaction in partaking of this nectar by their own sweet
will.

1 020

वसन्ति भगवन्‌ स्वगं महाभाग्यबठेन ये |

यो नमिर्भारते वषं सत्पुण्यै्लभ्यते कृतैः ॥
vasanti bhagavan svarge
mahd-bhagya-balena ye
yo nrbhir bharate varse
sat-punyatr labhyate krtaib

vasanti — they live; bhagavan — O godly Narada; svarge — in

the realm of heaven; mahd-bhdgya— of their great fortune;
balena— on the strength; ye— who; yab— which (heaven);
nrbbib —by humans; bhdrate varse—on the earth, sat
punyaib — perfectly pious; labhyate — is obtained; krtaih — by
endeavors.

O godly Narada, on the strength of their good fortune they

live in the realm of heaven, which humans on the earth
can attain only by perfect pious work.
78 / CHAPTER ONE

COMMENTARY: The saintly king proposes that the demigods

are the most favored devotees of Krsna. To demonstrate this,
he contrasts them with ordinary human beings. Humans like
himself acknowledge the superiority of the demigods and wor-
ship them in Vedic sacrifices. The demigods, less encumbered
than humans by physical restraints, are free to travel as they
like, even flying in the sky without vehicles. Some rich and
powerful humans may be famous for charity, but the demigods
have universal powers by which they can fulfill all their wor-
shipers’ desires.
The soma nectar the demigods drink frees them from death,
disease, and old age — and, as implied by the word adi (“and
so on”) also from fatigue, perspiration, bodily odor, and other
embarrassments. Since the demigods are never hungry or thirsty,
one might question what benefit they derive from drinking their
soma, The king answers that they enjoy soma very much; their
pleasure is more subtle than the anna-maya gratification of ordi-
nary eating and drinking. Compared with the mortals of earth,
the inhabitants of heaven seem immortal and independent;
they must therefore be most dear to Lord Krsna.

TEXT 70

मुने विशिष्टस्तत्रापि तेषामिन्दः पुरन्दरः |

निग्रहेऽनुग्रहेऽपीरो वृष्टिभितकजीवनः ॥
mune visistas tatrapi
tesam indrah purandarah
nigrahe ‘nugrahe ‘piso
urstibbir loka-jivanah

Mure my dear sage; visistab — the most distinguished; tatra

api—there; tes4m—among them; indrab purandarah—
Purandara Indra; nigrabe — in punishing; anugrabe— in award-
ing favor; api— both; isab— capable; vrstibhib — by the rain;
loka-jivanah — who gives the world life.
 BHAUMA: On the EARTH / 79

My dear sage, the most distinguished of these demigods is

Purandara Indra. He has full power to reward and punish,
and he gives the world life by providing rain.

COMMENTARY: Purandara is the name of the current king of

heaven.

Aca gal
Ratha यस्य युगानामेकसप्ततिम्‌ |
याश्चमेधटातेनापि सार्वभौमस्य दुर्लभा ॥
tri-lokisvarata yasya
yugdndm eka-saptatim
yasvamedha-satenapi
sarvabhaumasya durlabha

tri-loka — of the three planetary systems; isvaratad — rulership,

yasya — whose; yugdndm— of celestial ages; eka-saptatim —
seventy-one; ya@— which (rulership); asvamedha— horse sacri-
fices; Satena — by one hundred, api even; sarvabhaumasya—
for a mundane king; durlabha — virtually impossible to obtain.

He rules the three planetary systems for seventy-one celes-

tial ages, a length of sovereignty no mundane king could
earn, even by one hundred horse sacrifices.

TEX ®

हय उन्नैःश्रवा यस्य गज एरावतो महान्‌ |

कामधुग्गोरुपवनं नन्दनं च विराजते ॥
haya uccdibsrava yasya
< airdvato mahan
kama-dhug gaur upavanam
nandanam ca virdjate
80 / CHAPTER ONE

hayab — horse; uccaibsrava — Uccaihsrava; yasya — whose;

gajab — elephant, airdvatah — Airavata, mahdn — great, kama-
dhuk—who can be milked for any desire; gauhb— his cow;
upavanam — his garden; nandanam— Nandana; ca— and;
virdjate — is resplendent.

Uccaihsrava is his horse, and Airavata his mighty elephant.

His cow can be milked for any desire, and his garden is the
resplendent Nandana.

COMMENTARY: The king proposes that among all the demigods

in heaven, their king, Indra, is the most special recipient of
Krsna’s mercy. Indra is free to curse or bestow benedictions as
he likes, whereas other demigods can only respond to the spe-
cific requests of their devotees. The king says, “I am just the ruler
of a few districts, but the king of heaven gives life to the uni-
verse. He rules the three worlds for a span of time unimaginable
to a small king like me.” Theoretically one can attain the post of
Indra by performing one hundred faultless ASvamedha sacrifices,
but even the rare king competent to attempt such performances
is almost sure to commit some mistake in the course of them.
Indra’s horse and elephant are greater than all others be-
cause they were born from the churning of the Milk Ocean.

TEXT 73

पारिजातादयो यत्र वर्तन्ते कामपूरकाः |

PASTA: कत्पद्रुमाः कत्पतान्विताः ॥
parijatadayo yatra
vartante kama-purakabh
kama-rupda-dharah kalpa-
drumab kalpa-latanvitah

parijata-ddayah — the parijata and so on; yatra — where; var-

tante — are present; kama — all desires; pitrakadb — which ful-
 BHAUMA: On the EARTH / 81

fill; kRama— according to any desire; riijpa— various forms;

dharab — which assume; kalpa-drumdh — desire trees; kalpa-
lata — with desire-fulfilling creepers; anvitab — adorned.

In that garden are desire trees like the parijata, whose

flowers yield whatever one may wish. Those trees, adorned
with desire-yielding creepers, assume whatever forms one
may like.

TEXT 74

येषामेकेन पुष्पेण यथाकामं सुसिध्यति ।

विचित्रगीतवादित्रनृत्यवेशानादिकम्‌ ॥
yesam ekena puspena
yatha-kamam su-sidhyati
vicitra-gita-vdditra-
nrtyda-vesasanddikam

yesam — among them; ekena — by just one; puspena — flower;

yathad-kamam — however one desires; su-sidhyati 15 COm=
pletely fulfilled; vicitra—of various kinds; gita singing;
vdditra — instrumental accompaniment; nrtya — dancing; vesa
— clothing; asana — food, ddikam— and so on.

Even a single flower from those trees can fully satisfy one’s
desires, whether for wonderful songs and music, splendid
dances, bright clothing and ornaments, good food, or
anything else.

4५001

आः किं वाच्यं परं तस्य सौभाग्यं भगवान्‌ गतः |

कनिष्टभ्रातृतां यस्य विष्णुर्वामनरूपधृक्‌ ॥
ab kim ८८1८1177 param tasya
saubhagyam bhagavan gatab
82 / CHAPTER ONE

kanistha-bhratrtam yasya
visnur vamana-rupda-dhrk

ab —ah; kim—what; vdcyam—can be said; param— the

greatest; tasya — of him Undra); saubhagyam — good fortune;
bhagavan — the Personality of Godhead; gatab — has become;
kanistha — younger; bhratrtam — the brother; yasya — whose;
visnuh — Lord Visnu; vdmana-rupa—the form of Vamana;
dhrk— assuming.

And, oh, how can I even describe Indra’s greatest fortune:

The Personality of Godhead Visnu has taken the form of
Vamanadeva and become his younger brother!

TEXT 76

MEA यमसो रक्षन्‌ हर्षयन्‌ येन विस्तृताम्‌ ।

साक्षात्स्वीकुरुते पूजां ashes त्वमुतापरम्‌ ॥
dpadbhyo yam asau raksan
harsayan yena vistrtam
sdksat svi-kurute pujam
tad vetsi tvam utaparam

apadbhyah — from dangers; yam — whom (Indra); asait— He

(Vamanadeva);, raksan — protecting; harsayan — encouraging;
yena— by whom, vistrtam— elaborately offered; sadksadt— in
person; svi-kurute — He accepts; pujam— the worship; tat—
this; vetsi— know, tvam— you; uta— and besides this; apa-
ram — other things.

Lord Vamanadeva encourages Indra by shielding him from

dangers and by accepting in person the elaborate worship
Indra offers. But of course you already know this, and
much more.
 BHAUMA: On the EARTH / 83

COMMENTARY: Lord Vamana is not Indra’s brother only in

theory. He acts as a younger brother should, allowing Indra the
pleasure of taking care of Him. Indra insists on worshiping Him
as God, but Vamanadeva reciprocates by gracefully accepting
the offerings in person.

Thus ends the first chapter of Part One of Srila Sandtana

(70511117 ऽ Brhad-bhdgavatamrta, entitled “Bhauma: On _ the
Earth.”
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 TWO

D ya:
In Heaven
 TEXT

श्रीपरीक्षिदुवाच
प्ररस्य तं महाराजं स्वर्गतो मुनिरेक्षत |
राजमानं सभामध्ये विष्णुं देवगणैर्वृतम्‌ ॥
<17-/2८1171द91८4 uvdca
prasasya tam mahd-rajam
svar-gato munir aiksata
rajamanam sabha-madhye
visnum deva-ganair vrtam

Sri-pariksit uvdca — Sri Pariksit said; praSasya — praising; tam —

him; mahd-rdjam — the great king; sua — to heaven; gatah —
going; munib— the sage; aiksata — saw; rdjamadnam — pres-
ent in all His brilliance; sabha-madhye— in the assembly hall;
visnum — Lord Visnu; deva— by demigods; ganaih — in vari-
ous groups; vrtam— surrounded.

Sri Pariksit said: After praising the great king, Narada

made his way to heaven. There in the assembly hall he saw
Lord Visnu in all His brilliance, surrounded by hosts of
demigods.

COMMENTARY: In the first chapter, Narada Muni began his

search for the dearest devotee of Krsna by investigating com-
parative excellence in the devotional service found on earth. In
88 / CHAPTER TWO

this second chapter, Narada sees the superior devotion of Lord

Indra and Lord Brahma.

10.0.10 ye

विचित्रकत्पद्ुमपुष्पमाला-
विठेपभृषावसनामृताद्यैः |
समर्चितं दिव्यतरोपचारैः
सुखोपविष्टं गरुडस्य पृष्ठे ॥
vicitra-kalpa-druma-puspa-mala-
vilepa-bhusd-vasanamrtddyaib
samarcitam divyataropacara ib
sukhopavistam garudasya prsthe

vicitra — various, kalpa-druma — from desire trees; puspa — of

flowers; mala — with a garland; vilepa — with sandalwood pulp;
bhusa— with ornaments; vasana— and clothing; amrta— di-
vine; ddyaib — and so on; samarcitam — worshiped; divyd-tara
— most heavenly; upacdraib — with offerings; sukba-upavistam
— sitting comfortably; garudasya — of Garuda; prstbe— on the
back.

He was decorated with sandalwood pulp, divine ornaments

and garments, and a garland made of varied flowers from
desire trees. Sitting comfortably on the back of Garuda, He
was worshiped with celestial offerings.

५.1)

बृहस्पतिप्रभृतिभिः स्तूयमानं महर्षिभिः |

काल्यमानमदित्या तान्‌ हर्षयन्तं प्रियोक्तिभिः ॥
brhaspati-prabhrtibhib
stuyamanam maharsibhib
 DIVYA: In HEAVEN / 89

lalyamanam adityd tan

harsayantam priyoktibhib

brhaspati— by Brhaspati; prabbrtibhib —and_ others; staya-

manam — being praised; maharsibhib — by the exalted sages;
lalyamadnam — being pampered; adity4—by Mother Aditi;
tan — them; harsayantam — delighting; priya-uktibhib — with
affectionate comments.

Brhaspati and other exalted sages praised His glories, and

Mother Aditi pampered Him. He in turn delighted each of
them with His affectionate comments.

TEXT 4

पिद्रविद्याघ्रगन्धर्वाप्सयोमिर्विविधैः स्तवैः |
जयञन्दैर्वाद्यगीतनृत्येश्च परितोषितम्‌ ॥
siddha-vidyadhra-gandharvd-
psarobbir vividhath stavaib
jJaya-sabdair vadya-gita-
nrtydais ca paritositam

siddha — by Siddhas; vidyadbra— by Vidyadharas; gandharva

— by Gandharvas;, apsarobhib— by Apsaras, vividhaib — with
various; stavaibh — prayers; jaya-Sabdaih — with cries of “all glo-
ries to You”; vddya— with instrumental music; gita — singing;
nytyaib — and dancing; ca — also; paritositam — being satisfied.

Siddhas, Vidyadharas, Gandharvas, and Apsaras recited

prayers. They cried “All glories to You!” and sang, danced,
and played music, all for His pleasure.

TEXT 5

टाक्रायाभयमुच्ोक्तया देत्येभ्यो ददतं दुटम्‌ ।

FAS ताम्बर चर्वन्तं SME ॥
90 / CHAPTER TWO

Sakrayabhayam uccoktya
daityebhyo dadatam drdham
kirtyarpyamdnam tambulam
carvantam lilayabrtam

Sakraya—to Indra; abbayam— freedom from fear; ८८८८ --

loud; uktya — with words; daityebhyah — from the Daityas; da-
datam — giving; drdham — certain; kirtya — by Kirtidevi; arp-
yamanam — being offered; tambulam — betel nut; carvantam
— chewing; /ilaya — elegantly; 4011177 — taken.

In words that all could hear, the Lord assured Indra that he
need not be afraid of the Daityas. Kirtidevi offered the Lord
betel nut, which He gracefully accepted and chewed.

COMMENTARY: Narada saw the demigods worshiping Lord

Vamanadeva in the assembly hall of Indra, the Lord’s elder
brother. Srila Sanatana Gosvami comments that the demigods
were following one of two standards described in old textbooks
on Deity worship like Visnu-bhakti-candrodaya: the common
standard, in which sixteen items are offered for the Lord’s plea-
sure, beginning with pddya and arghya waters, or, alternatively,
a more elaborate worship, with sixty-four items. While the wor-
ship was being performed, the Lord’s mother, Aditi, held His soft
hands and cared for Him in various ways. The Siddhas recited
prayers for His satisfaction, the Vidyadharas played musical in-
struments, the Gandharvas sang, and the Apsaras danced. The
Lord told Indra not to fear the Daityas, for the Lord would pro-
tect him, if necessary by killing all the demons. As He said this,
He raised His right lotus hand in the gesture of fearlessness,
abhaya-dana-mudrd. Then Kirtidevi, Lord Vamana’s wife, lov-
ingly offered Him some betel nut she had carefully prepared. He
happily took it between His thumb and first finger and elegantly
placed it in His mouth.
Seeing all this, Narada was very much pleased. Although he
had come to the court of heaven to meet Indra, he was first able
to see the Supreme Lord worshiped by the assembled demigods.
 DIVYA: In HEAVEN / 01

The worship was appropriate because Lord Vamana is the most

important resident of the heavenly region. In this scene the
Lord not only showed His supremacy but also revealed His favor
toward Indra by accepting his worship.

TEXT O

टाक्र च तस्य माहात्म्यं कीर्तयन्तं मुहुर्मुहुः ।

स्वस्मिन्‌ कृतोपकारांश्च वर्णयन्तं महामुदा ॥
sakram ca tasya mahdtmyam
kirtayantam mubur mubub
svasmin krtopakarams ca
varnayantam mahda-muda

Sakram — Indra; ca and; tasya— His; mahdtmyam— glo-

ries; kirtayantam— chanting; muhbub muhub — repeatedly,
svasmin —to himself; krta-upakadrab assistance rendered;
ca — and; varnayantam — describing; maha — great; muda —
with joy.

Continuously chanting the Lord’s glories, Indra described

with great joy the ways the Lord had helped him in the past.

TEXT 7

सहल्ननयनैरश्रुधारा वर्षन्तमासने ।
स्वीये निषण्णं तत्पाश्च॑ राजन्तं स्वविभृतिभिः ॥
sahasra-nayanair asru-
dhara varsantam dsane
sviye nisannam tat-parsve
rajantam sva-vibhutibhib

sahasra — from a thousand; nayanaib — eyes; asru — of tears;

dharab —a downpour; varsantam— shedding; dsane— on
92 / CHAPTER TWO

the throne; sviye— his own; nisannam— sitting; tatparsve—

next to Him; rdjantam — shining forth; sva-vibbutibhib — with
his own opulences.

Indra shone forth in his own opulence as he sat on his

own throne next to the Lord, shedding from his thousand
eyes a downpour of tears.

COMMENTARY: It was natural for Indra, the ruling king of

heaven, to have his own throne in his assembly hall. Yet while
his servants stood by, holding his royal paraphernalia — his
umbrella, camara fans, and so on — Indra worshiped the Su-
preme Lord in the person of his younger brother. Indra loudly
chanted the Lord’s glories, describing the Lord’s kindness to His
devotees and His other attractive qualities. Indra then recalled
the special favors repeatedly shown him by the Lord, such as the
Lord’s regaining for him the rulership of heaven, which had been
seized by Bali Daityaraja.

TEXTS

अथ विष्णुं निजावासे गच्छन्तमनुगम्य तम्‌ |

सभायामागतं रखक्रमाशस्योवाच नारदः ॥
atha visnum 11116८45
gacchantam anugamya tam
sabhaydm agatam sakram
dsasyovdca ndradahb

atha — then; visnum— Lord Visnu; nija— His own; 4८५5८— to

the residence; gacchantam — proceeding; anugamya — follow-
ing; tam — Him; sabbadydm— to the assembly hall; dgatam —
returning; Sakram — Indra, dsasya — greeting, wvdca — spoke;
ndradah — Narada.

Lord Visnu then proceeded to His own residence. Indra

followed Him for some distance and then returned to the
 DIVYA: In HEAVEN / 93

assembly hall, where Narada greeted him and began to

speak.

COMMENTARY: It would have been inappropriate for Narada to

disclose his mind to Indra while Indra was worshiping Lord
Visnu. Now that the Lord had left, Narada greeted Indra, saying,
“Glories to you! Please accept my blessings.”

TEXT 9
श्रीनारद उवाच
कृतानुकम्मितस्त्वं यत्सूर्यचन्द्रयमादयः |
तवाज्ञाकारिणः सवं लोकपालाः परे किमु ॥
Sri-ndrada uvdca
krtdnukampitas tvam yat
surya-candra-yamddayah
tavajnd-karinah sarve
loka-palah pare kim u

Sri-naradah uvdca— Sri Narada said; krta-anukampitah — hav-

ing received the mercy; tuam— you; yat— because; surya—
the sun-god; candra—the moon-god,; yama—the lord of
death; ddayab — and so on; tava — your, Gjnid-karinah — or-
der carriers; sarve — all, loka-palab — rulers of planets; pare —
other; Rim u— what to speak of.

Sri Narada said: You have surely received the Supreme

Lord’s mercy, because demigods like Surya, Candra, and
Yama, what to speak of the other rulers of planets, all obey
your orders.

TEXT LO

मुनयोऽस्मादृरो वश्याः श्रुतयस्त्वां स्तुवन्ति हि ।

जगदीशतया यत्वं घर्माधर्मफलप्रदः ॥
94 / CHAPTER TWO

munayo `91774८1:50 ८,८1,4/

Srutayds tvam stuvantt hi
jagad-isataya yat tvam
dharmaddharma-phala-pradab

munayah — sages; asmddrsab — like me; vasyab — subordi-

nate subjects; srutayab— the Vedas; tvam— you; stuvanti—
praise; hi— indeed; jagat— of the universe; isatayd— as the
Lord; yat— since; tvam— you; dharma-adharma — of religion
and irreligion; phala-pradah — the bestower of the fruits.

Sages like me are your subjects, and the Vedas praise you as
the lord of the universe, for you bestow the fruits of reli-
gion and irreligion.

COMMENTARY: The principal demigods, among them the Vasus,

Maruts, Rudras, and Adityas, all obey the orders of Indra. In
the first of Srutis, the Rg Veda, many of the hymns are prayers
to Indra and descriptions of his glories. These Rk-sviktas, the
Aindra hymns, praise him as the lord of the universe. Narada
agrees that this is fitting and in his own words gives evidence of
Indra’s sovereignty — his power to send pious souls to heaven
and sinners to hell.

१.२.11

अहो नारायणो भ्राता कनीयान्‌ यस्य सोदरः |

सदरम मानयन्‌ यस्य विदघात्यादरं सदा ॥
८1/00 narayano bhrata
kaniyan yasya sodarab
sad-dharmam mdadnayan yasya
vidadhaty Gdaram sada

aho — oh; nardyanab — Lord Narayana; bhratad — brother; ka-

niydn — younger; yasya— whose; sa-udarah—born of the
same womb; sat-dharmam— the principles of civilized behay-
 DIVYA: In HEAVEN / 95

ior; mdnayan — obeying; adsya— your; vidadhati— displays,

ddaram — respect; sada always.

How wonderful that Lord Narayana has become your

younger brother, born of the same womb. Honoring the
ways of civilized life, He always treats you with respect.

COMMENTARY: Indra’s greatness is spiritual as well as material,

because the Lord of all lords becomes his brother. Not only is the
Lord born of the same womb, but He accepts the inferior role of
a younger brother. In that role, He teaches rules of behavior by
His own example, showing for instance how a younger brother
should respect his elder brother. Lord Vamanadeva submissively
does what Indra tells Him.

१.12.

श्रीपरीक्षिदुवाच
इत्थमिन्द्रस्य सोभाग्यवैभवं कीर्तयन्‌ मुहुः |
देवर्षिर्वादयन्‌ वीणां शराघमानो ननर्त तम्‌ ॥
Sri-pariksid uvdca
ittham indrasya saubhagya-
vaibhavam kirtayan mubub
devarsir vadayan vinam
slaghamano nanarta tam

Sri-pariksit uvaca — Sri Pariksit said; ittham— thus; indrasya —

of Indra; saubbdgya— of the good fortune; vaibhavam — the
opulence; kirtayan — declaring; muhub— repeatedly; deva-
rsib —the sage of the demigods, Narada; vadayan — playing;
vinam — his vind; slaghamanab — while praising; nanarta —
he danced; tam — him (Indra).

Sri Pariksit said: The sage among the demigods thus pro-
fusely declared the extreme good fortune of Indra. As he
chanted Indra’s glories, he played his vina and danced.
96 / CHAPTER TWO

COMMENTARY: Remembering the southern king’s declaration

“The demigods are the real recipients of Lord Visnu’s mercy,”
Narada took this opportunity to speak out on the topic.

ततोऽभिवाद्य देवर्षिमुवाचेन्द्रः उनेर्हिया |

भो गान्धर्वकलाभिज्ञ कि मामुपहसत्तसि ॥
{८10 ‘bhivadya devarsim
uvdcendrah sanair hriya
bho gandharva-kalabhijna
kim mam upahbasann asi

tatab —then; abbivadya—welcoming; devarsim — Narada;

uvaca — said; indrab — Indra; sanaib — in a soft voice; 0111
— humbly; bbob — my dear; gdndharva-kald-abhijna — expert
in the arts of the Gandharvas; kim— why; mam— me; upa-
hasan — making fun of; asi— you are.

Indra then welcomed Narada and in a soft voice humbly

said: My dear Narada, expert in the arts of the Gandharvas,
why are you making fun of me?

COMMENTARY: The Gandharvas are clever and tricky. A person

well trained in their arts certainly knows how to manipulate others
with false praise and ridicule. Indra knows that Narada is not an
ordinary Gandharva, but Indra is enjoying a humorous exchange.

TEXT 14

अस्य न स्वग॑राज्यस्य वृत्तं वेत्सि त्वमेव किम्‌ |

कति वारानितो देत्यभीत्यास्माभिर्न निर्गतम्‌ ॥
Asya Na svargd-rdjyasya
0711८177 vetsi {11८1127 eva kim
 DIVYA: In HEAVEN / 97

kati varadn ito daitya-

bhityasmabbir na nirgatam

asya — of this; na— not; svarga-rdjyasya — of the kingdom of

heaven; vrttam— the activity; vetsi— know; (८८77 — you; eva —
even; kim— whether; kati— how many; vadrdn — times; itah —
away from here; daitya-bhitya — out of fear of the Daitya de-
mons; asmabhib — by us; na — not, nirgatam — fleeing.

Are you unfamiliar with what ruling heaven means? Don’t

you know how many times we demigods have had to flee
heaven in fear of the Daityas?

COMMENTARY: Narada may deny praising Indra in vain or mak-

ing fun of him. Anticipating Narada’s objections, Indra here be-
gins to argue against the praise that he is the dearest devotee of
the Lord. Narada certainly knows the troubles the demigods
have in holding on to their power. The demigods have many
times been driven out by their rivals, forced to flee disguised as
sannyadsis, to hide themselves on the earth, and so on. Indra thus
refutes the statements Narada heard from the king that the demi-
gods “on the strength of their good fortune live in the realm of
heaven” and “act and travel however they like.”

TEX Tals

आचरन्‌ बकिसिनद्रत्वमसुरानेव सर्वतः |

सूयेन्द्राद्यधिकारेषु ATE क्रतुभागमुक्‌ ॥
८८11८117 balir indratvam
dsuradn eva sarvatab
suryendv-dady-adhikaresu
nyayunkta kratu-bhdga-bhuk

dcaran — performing; balih — Bali; indratvam — the function of

Indra; asuwran — demons; eva — only; sarvatah — all; stirya — of
the sun-god; indu— moon-god; ddi—and so on; adhikaresu
98 / CHAPTER TWO

—to the posts; nyayunkta— appointed; kratu— of sacrifice;

bhaga-bhuk — the enjoyer of the shares.

One of them, Bali, once even took over as Indra. He ap-

pointed demons to all the posts like sun-god and moon-
god and took for himself my shares of sacrifice.

COMMENTARY: Narada has just told Indra, “The sun-god and

other rulers of planets obey your orders.” To counter this, Indra
questions the value of the demigods’ controlling power, which
the demigods are always in anxiety of losing. He also questions
whether he is actually glorified by having such uncertain rulers
as his order-carriers. Indra ashamedly remembers how he almost
died from hunger and thirst while Bali usurped and enjoyed
Indra’s shares of sacrifice. Indra thus responds to the southern
king’s statement “Their food is the nectar of immortality.”

TEXT IG

ततो नस्तातमातभ्यां तपोमिर्विततेर्टृदेः |

तोषितोऽप्यंशमात्रेण गतो भ्रातृत्वमच्युतः ॥
tato nas tata-matrbhyam
tapobbir vitatair drdhaib
tosito ‘(py amsa-matrena
gato bhratrtvam acyutah

tatab — at that time; nab— by our; tdta-matrbhyam— father

and mother; tapobbib — with austerities; vitataib — extensive;
drdhaib — and severe; tositah satisfied; api — although; amsa-
matrenda — as a mere partial expansion; gatah — assumed; bhra-
trtvam — the role of brother; acyutab — the infallible Supreme
Lord.

Our father and mother then performed many severe aus-

terities, by which they satisfied the Supreme Lord Acyuta.
 DIVYA: In HEAVEN / 99

The Lord responded by appearing as my brother in a mere

partial expansion of Himself.

COMMENTARY: Indra makes light of the Lord’s reciprocation with

him, since the Lord answered the request of Indra’s parents only
after some delay and then was unwilling to manifest Himself
fully in His original form.

१११.

तथाप्यहत्वा ASAT केव AAA कृता |

मायायाचनयादाय Fe राज्यं ददौ समे॥
tathapy ahatva tan chatriun
kevalam nas trapa kyrta
madyd-ydcanayddaya
bale rajyam dadau sa me

tatha api—even then; ahatva—not killing; tan— those;

Satrun — enemies; kevalam— only; nab— our; trapad— em-
barrassment; krt@— was created; mdayd-ydcanayd — by a de-
ceptive request for charity; ddaya — taking away; baleb — from
Bali; rajyam— the kingdom; dadau — gave; sab— He; me—
my.

And even then, instead of killing those enemies, He only

embarrassed me, returning my kingdom after taking it
from Bali with a deceptive request for charity.

COMMENTARY: An aristocratic lord like Indra might well feel de-

meaned by such treatment. Instead of fighting for the demigods’
rightful property in an honorable way, Lord Acyuta resorted to
tricks. He disguised Himself as a dwarf, asked Bali for just as
much land as three of His steps could cover, and, when He ob-
tained that charity on a pretext, made Himself larger than the
universe.
100 / (CISUNIP TNR. UNO)

TEXT 18

स्पर्धासूयादिदोषेण ब्रह्महत्यादिपापतः |
नित्यपातभयेनापि किं सुखं स्वर्गवासिनाम्‌ ॥
spardhasuyddi-dosena
brahma-hatyddi-papatab
nitya-pata-bhayenapi
kim sukham svarga-vasinam

spardhda-asuyd-ddi — of competitiveness, jealousy, and so on;

dosena — because of the faults; brabma-hatyd-ddi— such as
killing brabmanas; pdpatab— because of the sins; nitya—
constantly; pata — of falling from their positions; bhayena —
because of fear; api— also; kimi — what, sukbam— happiness;
svarga-vdsindm — for the residents of heaven.

We residents of heaven are tainted with faults like rivalry

and jealousy. For such acts as killing brahmanas, we get
entangled in the reactions of sin. And we live in constant
fear of losing our posts. So what happiness do we truly
enjoy?

COMMENTARY: The southern king had said that the demigods

are “always worshipable by men.” He had cited several reasons
for this, but here Indra answers. He refutes the statement that the
demigods are “fixed in goodness” by reminding Narada that they
are quarrelsome. He defeats the statement that they are “sinless”
by recalling how he killed Vrtra, Visvarupa, and others. And he
dismisses that “their bodies are effulgent” by pointing out that
the opposite is true because the demigods constantly anticipate
some fall from their positions. As Lord Krsna commented to His
friend Uddhava:

ko nv arthab sukhayaty enam

kamo va mrtyur antike
aghdtam niyamdnasya
vadhyasyeva na tusti-dah
 DIVYA: In HEAVEN / 10

“Death is not at all pleasing, and since everyone is exactly like a

condemned man being led to the place of execution, what pos-
sible happiness can people derive from material objects or the
gratification they provide?” (Bhdgavatam 11.10.20)
Therefore, according to Indra, the demigods are undeserv-
ing of worship because they are hardly better than ordinary men.

LEST aL

किं च मां प्रत्युपेन्द्रस्य विद्भयुपेक्षां विशेषतः |

सुधर्मां पारिजातं च स्वर्गान्‌ मर्त्य॑ निनाय सः ॥
kim ca mdm praty upendrasya
viddhy upeksam visesatah
sudharmam parijatam ca
svargan martyam ninaya sab

kim ca— and furthermore; mam— me; prati— toward; upen-

drasya— of Lord Upendra (Vamanadeva); viddhi— please
know; upeksam— the indifference; visesatah — particular; su-
dharmadm — the Sudharma assembly hall; parijatam— the pdari-
jata flower; ca—and; svargat— from heaven; martyam— 10
the earth; nindya — brought; sab — He.

You must also know that my brother Lord Upendra in-

tentionally disregarded me by taking from heaven the
Sudharma hall and the parijata flower and bringing them
to the earth.

COMMENTARY: Here Indra refutes the claim that among the

demigods he has the special favor of the Lord. The Supreme
Person whom Indra knows as his brother Upendra appeared on
earth in His original identity, Sti Krsna. To favor the Yadus and
His wives in Dvaraka, Krsna removed from heaven the Sudharma
assembly hall and the parijdta, the flower that grows only in
Indra’s realm. These affronts were particularly intolerable be-
cause Krsna brought the Sudharma and pdrijdta to Dvaraka on
102 / CHAPTER TWO

earth, a planet of lesser beings where death is prominent. The

imperishable Sudharma and parijdta should not have been sub-
jected to such indignities. Narada had used Indra’s possessing
the parijdta flower as a reason for praising him, but Indra retorts
that he has only been embarrassed because of the flower.
Krsna’s having stolen these two treasures proves that Krsna is
more favorable to the devotees in Dvaraka than to Indra, whom
He does not hesitate to shame.
For a devotee to feel dissatisfied with himself is a natural part
of devotional service. Indra expresses natural humility here, and
the other Vaisnavas Narada will meet will speak similarly. Each
devotee thinks that Lord Krsna only seemingly favors him but
really acts to satisfy devotees who are dearer. When someone
praises a devotee for being a recipient of Lord Krsna’s mercy,
the devotee normally tries to refute the praise, but even if he
sometimes doesn’t, for that we should not fault him.
Devotees speak from the transcendental humility of pure de-
votion, and the most intimate devotees sometimes speak from the
transcendental anger called pranaya-rosa. In any case, devotees
can never conclusively prove that Krsna does not favor them,
because the opposite is true. He is actually pleased with them.

LEC

गोपालः क्रियमाणां मे न्यहन्‌ पूजां चिरन्तनीम्‌ |

अखण्ड खाण्डवाख्यं मे प्रियं दाहितवान्‌ वनम्‌ ॥
९0/04/८140 krivamadnam me
nyahan pujam cirantanim
akhandam khdndavakhyam me
priyam dabitavan vanam

gopdlaib — by the cowherds; kriyamandm — performed; me —

my; nyaban— He spoiled; pujam—the worship; ciranta-
nim — old; akbandam — uninterrupted; khdndava-akhyam —
named Khandava; me— my; priyam favorite; dahitavan —
He burned down; vanam— the forest.
 DIVYA: In HEAVEN / 103

He ruined the worship the cowherds had been offering me

for many years, and He burned down my favorite forest,
the vast Khandava.

COMMENTARY: Krsna persuaded the cowherds of Vraja, headed

by Nanda Maharaja, to worship Govardhana Hill with the offer-
ings collected for Indra’s yajna. And to cure Agni of a stomach-
ache, Krsna destroyed Indra’s Khandava forest with the help of
Arjuna, Indra’s own son.

TESTI

त्रैलोक्यग्रासकृद्रुत्रवधार्थ प्रार्थितः पुरा ।

ओदासीन्यं भजंस्तत्र प्रेरयामास मां परम्‌ ॥
trai-lokya-grasa-kyrd-vytra-
vadhartham prarthitah pura
auddsinyam bhajams tatra
prerayam asa mam param

trai-lokya — the three worlds; grdsa-krt — who was devouring;

vrtra — the demon Vrtra; vadha-artham — for the sake of kill-
ing; prarthitab — prayed to; purd— long ago; auddsinyam —
indifference; bhajan — assuming; tatra — in that instance; pre-
rayam asa — He sent; mam — me; param — only.

When the Lord was entreated to kill Vrtra, who was devour-
ing the three worlds, the Lord responded indifferently,
merely sending me on His behalf.

COMMENTARY: Indra’s killing of Vrtra, described in the hymns of

the Rg Veda, occurred when the planets were being formed by
Brahma and his assistants. Vrtra had interfered with the universal
construction by keeping the oceans trapped inside mountains.
The sages of the Rg Veda glorify Indra profusely for killing Vrtra,
thus freeing the waters of the universe. But here Indra belittles
the incident. The Sixth Canto of Srimad-Bhdgavatam discloses
104 / CHAPTER TWO

that Vrtra, under his demonic exterior, was a pure Vaisnava. Indra’s
killing him was more tragic than glorious.

(£.

उत्साद्य मामवज्ञाय मदीयाममरावतीम्‌ |

सवोपरि स्वभवनं रचयामास नूतनम्‌ ॥
utsadya mam avajndya
madiya m amaravatim
sarvopari svd-bhavanam
racayam dsa nutanam

utsddya — destroying; mam— me; avajridya— disregarding;

madiyam — my; amardvatim — capital city Amaravati; sarva-
upari above all others; sud-bhavanam— a residence for Him-
self; racayam dsa — He built; nuitanam — new.

With no regard for me, He destroyed my capital, Amaravati,

and built a new residence, above all others, for Himself.

COMMENTARY: Indra alludes here to an incarnation of Lord Visnu

named Vaikuntha, whom Srila Sukadeva Gosvami describes in the
Eighth Canto of Srimad-Bhdgavatam (8.5.4-5):

Patni vikunthd subbrasya

vaikunthaib sura-sattamaih
tayoh sva-kalayd jajne
vaikuntho bhagavan svayam

vaikunthah kalpito yena

loko loka-namaskrtah
ramaya prarthyamdadnena
devya tat-priya-kamyayad

“From the combination of Subhra and his wife, Vikuntha, there

appeared the Supreme Personality of Godhead, Vaikuntha, along
 DIVYA: In HEAVEN / 105

with demigods who were His personal plenary expansions. Just

to please the goddess of fortune, the Supreme Personality of
Godhead, Vaikuntha, at her request, created another Vaikuntha
planet, which is worshiped by everyone.”
The eternal spiritual planet Lord Vaikuntha manifested within
the material world is called Ramapriya, “dear to the goddess of
fortune.” It is located above all other planets, even Lord Brahma’s.
Strictly speaking, this spiritual kingdom displayed within the ma-
terial universe is never created or destroyed. But because from
our point of view the planet Ramapriya appeared at a certain
time and place, we consider it “new” compared with the eternal
manifestation of the same kingdom of God outside the material
realm. The Lord may pretend to “create” it as His pastime, but He
is only unveiling before material eyes what normally cannot be
seen in this world.
Indra also mentions the incarnation Vaikuntha in S77 Hari-
vamsa (2.70.37). Speaking after Sri Krsna stole the pdrijdta flower
and defeated him in battle, Indra says:

idam bhanktva madiyam ca

bhavanam visnuna krtam
upary upari lokandm
adhikam bhuvanam mune

“O sage, Lord Visnu sacked my capital city and then built a new
planet above all others.”
As described in the Eighth Canto of Srimad-Bhdgavatam,
Lord Vaikuntha appeared during the period of the fifth Manu,
Raivata. This was a long time before our speaker, Purandara,
assumed the post of Indra. Srila Sanatana Gosvami presents
two possible explanations of how Indra could have met Lord
Vaikuntha. Either the avatdra mentioned in the Eighth Canto is
an earlier one and met Indra in a previous day of Brahma, or
during the fifth manv-antara Lord Vaikuntha only conceived
the idea of His new planet (kalpito yena lokab) but constructed
it later, during the seventh manv-antara, now current.
106 / CHAPTER TWO

आराधनबलताप्पत्रोराग्रहाच्च पुरोधसः the

|
पूजां स्वीकृत्य नः सद्यो यात्यदुर्यं निजं पदम्‌ ॥
aradhana-balat pitror
agrahdac ca purodhasah
pujam svi-krtya nah sadyo
yaty adrsyam nijam padam

07८04774 — of the worship; balat— on the strength; pitrob —

of our parents; dgrahat — because of the zeal; ca — and; puro-
dhasah — of the presiding priest; pujam—the worship; svi-
krtya — accepting; nab — our; sadyah — immediately; yati adrs-
yam — disappears; nijam— to His own; padam— abode.

He accepts our worship on the strength of our parents’

devotion and at the insistence of my priest. And then, after
taking our offerings, He at once disappears, returning to
His own abode.

COMMENTARY: Narada might have suggested to Indra that he

consider how kind the Lord is no matter what the Lord does.
After all, the Lord’s mind, being deeper than a million oceans,
cannot be fathomed, and so His pastimes are inconceivable. Be-
cause the distress of others causes Him great anxiety, He always
shows compassion in whatever way He can. Indra should try to
understand in this higher sense Lord Vamana’s apparent neglect
of him.
“That is all right,” Indra replies in this verse. “The Lord would
indeed be showing me His compassion if He would just stay
here with me permanently, accepting my worship. Then I could
tolerate everything else He does. But much of the time He
doesirt eve levine see 1
Indra’s parents, KaSyapa and Aditi, intensely worshiped
Lord Visnu in their previous lives, and they continue to worship
Him now. Indra’s priest, Brhaspati, is also an enthusiastic wor-
 DIVYA: Jn HEAVEN / 107

shiper of Visnu. Indra reasons, therefore, “When the Lord ap-

pears in order to take my offerings, He does so not from com-
passion for me but to reciprocate with the devotion of others.
And in any case, He stays only long enough to take His offer-
ings and then goes away.” This answers the southern king’s
statement that Lord Visnu accepts in person the elaborate
worship Indra offers.

TEXTS 24-25

पुनः सत्वरमागत्य स्वार्घ्यस्वीकरणाद्रयम्‌ |

अनुगराद्यास्त्वयेत्युक्तोऽस्मानादिराति वञ्चयन्‌ ॥
यावन्‌ नाह समायामि तावद्‌ ब्रह्मा शिवोऽथवा |
vate: पूजनीयोऽत्र मत्तो भित्र न at यतः ॥
punab satvaram agatya
svarghya-svi-karandd vayam
anugrahyas tvayety ukto
smdn adisati vancayan

yavan ndham samayami

tavad brahm4 Sivo ‘tha va
bhavadbhih pujaniyo ‘tra
matto bhinnau na tau yatah

punah — again; satvaram — abruptly; a4gatya — returning; sva

— our; arghya— water offered to a respected guest; svi-kara-
nat — because of accepting; vayam — we; anugrahyah — have
become obliged; tuaya— by You; iti— thus; uktab — said; as-
man-—us; ddisati—He addresses; vancayan— deceiving;
yavat — as long as; na— not; aham— I; samayami— come;
tavat— then; brabmda— Brahma; Sivah — Siva; atha vd— or;
bhavadbhib — by you; pujanityah — should be worshiped; atra
—here; mattah—from Me; bhinnau— different; na— not;
tau — both of them; yatab — because.
108 / CHAPTER TWO

Then He suddenly comes back. I tell Him, “We are very

much obliged to You for accepting our offerings of
arghya,” but He cunningly replies, “Whenever I am not
here to accept your offerings, you may worship Brahma
or Siva instead. Indeed, both of them are nondifferent
from Me.

01120

एकमूर्तिखयो देवा स्द्रविष्णुपितामहाः |

इत्यादिशाघवचनं भवदर्विस्मृतं किमु ॥
eka-murtis (1८110 deva
rudra-visnu-pitamahah
ity-ddi-Sastrd-vacanam
bhavadbhir vismrtam kim u

eka-murtib — comprising one body; trayab— three; devadh —

deities; rudra — Siva; visnu— Visnu; pitamahab — and Brahma;
iti-ddi— like this; Sdstra— of scripture; vacanam— state-
ments; bbavadbhib — by your good self; vismrtam — forgotten;
kim u— whether.

“According to scriptural statements, ‘The three deities

Rudra, Visnu, and Brahma are embodiments of the same
Supreme Being.’ Have you forgotten?”

COMMENTARY: From Indra’s standpoint these words are simply

deceitful. Sri Vamanadeva knows very well that Indra is at-
tracted to worshiping only the Supreme Lord. Yet He teases
Indra by quoting from scripture, trying to persuade him to wor-
ship someone else. And Indra, compelled by the reverence he
feels for Lord Vamana, is forced to honor His request. Thus we
see that sometimes festivals are held in heaven for worshiping
Lord Siva.
 DIVYA: In HEAVEN / 109

Shap gL eae:

वासोऽस्यानियतोऽस्माभिरगम्यो मुनिदुलकभः ।
वैकुण्ठे ध्रुवकोके च क्षीराब्धौ च कदाचन ॥
vdso sydniyato ‘smabhir
agamyo muni-durlabhah
vaikunthe dhruva-loke ca
ksirdbdhau ca kaddcana

८/1 — the living place; asya — His; aniyatah — undetermined;

asmabhib — by us; agamyab—unapproachable;, muni-durla-
bhab — difficult for sages to attain; vaikunthe— in Vaikuntha;
dhruva-loke— on Dhruva’s planet; ca—and; kstra-abdhau —
within the Milk Ocean; ca— and; kaddcana — sometimes.

We cannot be certain where He lives. His abode is unap-

proachable, difficult for even sages to attain. Sometimes
He is in Vaikuntha, sometimes on Dhruva’s planet, and
sometimes within the Ocean of Milk.

COMMENTARY: Narada might ask, “Then why don’t you join

your Lord?” Indra answers that he is unsure where the Lord is.
He might be in Vaikuntha, beyond the material world, or else on
the Vaikuntha planet Ramapriya, inside this universe. He might
be on Dhruva’s planet, known as Visnupada, or He might be on
the island of Svetadvipa, in the Ocean of Milk.

TEXT 28

सम्प्रति द्वारकायां च तत्रापि नियमोऽस्ति न |

कदाचित्पाण्डवागारे मथुरायां कदाचन ॥
samprati dvdrakayam ca
tatrapi niyamo ‘sti na
kadacit pandavagare
mathurayam kadacana
110 / CHAPTER TWO

samprati— now; dvdrakayam— in Dvaraka; ca— and, tatra

api— and even there; niyamah — certainty; asti na — there is
not; kaddcit— sometimes; pdndava-dgdre— in the house of
the Pandavas; mathurayam — in Mathura District; Radacana —
sometimes.

And now He is in Dvaraka, but even about this there is no

certainty. Sometimes He goes from there to the house of
the Pandavas, and sometimes to Mathura.

TEXT 29

पुर्यां कदाचित्तत्रापि गोकुठे च AAG |

इत्थं तस्यावलोकोऽपि दुलभो नः कुतः कृपा ॥
puryam kadacit tatrapi
gokule ca vandd vane
ittham tasyavaloko {1
durlabho nab kutah krpa

puryam — in the district of the holy city (Mathura); kaddcit—

sometimes; tatra api— furthermore; gokule — in Gokula; ca —
and; vandat vane from forest to forest; ittham— thus; tasya —
of Him; avalokahb —the sight; api— even; durlabhab — diffi-
cult to have; nab — for us; kutab— what to speak of; त —
His mercy.

In Mathura, furthermore, He is sometimes in the city and

sometimes wandering in Gokula from forest to forest. So it
is difficult for us to see Him, what to speak of obtaining His
mercy.

COMMENTARY: Indra should be able to see Sri Krsna very easily,

because when Indra speaks this verse Krsna is appearing on
earth. But the appearance of Sri Krsna is very confidential. Indra
has difficulty understanding why the Lord he knows as his
 DIVYA: In HEAVEN / III

brother descended to earth. Sri Hari-vamiSa (2.69) states that

when Narada had come previously as Krsna’s messenger to ask
Indra for the pdrijdta flower for Queen Satyabhama, Indra had
expressed concern that his brother Krsna seemed to have be-
come degraded by association with the residents of earth. In
particular, Indra thought that Krsna was coming too much under
the control of women.
Indra is confused by Krsna’s constant wandering on earth.
The Lord spends a short time in Gokula sporting in Mahavana,
Vrndavana, and other forests. He then lives a few years in
Mathura and finally settles down in Dvaraka. Still, from there
He constantly travels —to Mithila, to Hastinapura to visit the
Pandavas, and also back to Vraja-bhumi.
Krsna does in fact sometimes return from Dvaraka to
Vrndavana, as the residents of Dvaraka testify:

yarhy ambujaksdpasasara bho bhavan

kurtun madhun vatha subrd-didrksaya
tatrabda-koti-pratimah ksano bhaved
ravim vindksnor iva nds tavacyuta

“O lotus-eyed Lord, whenever You go away to Mathura, Vrnda-

vana, or Hastinapura to meet Your friends and relatives, every
moment of Your absence seems like a million years. O infallible
one, at that time our eyes become useless, as if bereft of the
sun.” (Bhagavatam 1.11.9)

0090

परमेष्टिसुतश्रष्ठ किन्तु स्वपितरं हरेः |

अनुग्रहपदं विद्वि लक्ष्मीकान्तसुतो हि सः ॥
paramesthi-suta-srestha
kintu sva-pitaram hareb
anugraha-padam viddhi
laksmi-kanta-suto hi sab
112 / CHAPTER TWO

parame-sthi — of the head of the universe, Brahma, sztd-srestha

—O best son; kintit — but, sva-pitaram — your father; bareb —
of Lord Hari; anugraba— of the favor; padam— the recipient;
viddhi— please know; laksmi-kdnta — of Lord Visnu, the hus-
band of Laksmi; sutab — the son; hi— indeed; sab — he.

But you should know, O best son of Brahma, that your own
father is the true recipient of the favor of Lord Hari. He is
directly the son of Lord Visnu, the husband of Laksmi.

COMMENTARY: The four Kumaras, headed by Sanaka, are senior

to Narada by age, as are several other sons of Brahma, but Narada
is superior by virtue of his pure devotion to Lord Laksmi-kanta.
But even better than the best son is the father, born not from
Mother Laksmi’s womb but directly from the navel of the Supreme
Person,

TEXT 31

यस्यैकसम्मिन्‌ दिने शक्रा मादृशाः प्युश्चतुर्दञ |

मन्वादियुक्ता यस्याश्च चतुर्युगसहस्रकम्‌ ॥
yasydaikasmin dine sakra
mddrsdb syus caturdasa
manv-ddi-yuktd yasyds Ca
catur-yugd-sahasrakam

yasya — his; ekasmin — in one; dine day; Sakrab — Indras;

mddrsab — like me; syub—there will be; caturdasa— four-
teen; manu-ddi—by Manus and other sages and demigods;
yuktab — joined; yasyab — in which (day of Brahma); ca—
and; catub-yuga— of cycles of four ages; sahasrakam—a
thousand,

In one day of Brahma, fourteen Indras like me come and go,

along with different sets of Manus and all the demigods.
That one day equals one thousand cycles of earthly ages.
 DIVYA: In HEAVEN / 113

TEXI32

fm च तावतीत्थं याहोरात्राणां रातत्रयी |

षष्टयुत्तरा भवेद्रर्ष यस्यायुस्तच्छतं श्रुतम्‌ ॥
1715८ Ca tdvatittham ya-
ho-ratranam Sata-trayt
sasty-uttara bhaved varsam
yasydyus tac-chatam srutam

17156 — his night; ca — and; tdvati— as long as; ittham— equal;

ya — which; ahab-ratrandm — of days and nights; sata-trayi —
three hundred; sasti-uttarad— and sixty; bhavet—is; varsam
—a year; 1८1८ -- whose; dyub—life span; tat—of such
years; Satam— one hundred; srutam— heard from revealed
scripture.

According to the scriptures, Brahma’s night is of the same

duration. Three hundred and sixty of such days and
nights make one of his years, and his life lasts a hundred
years.

COMMENTARY: Fourteen times in each day of Brahma, different

Indras, sages, demigods, Manus, sons of Manu, and special incar-
nations of the Supreme Lord come and go.

manv-antaram manur deva

manu-putrah suresvarah
rsayo ‘msdvatards ca
hareh sad-vidham ucyate

“In each reign of Manu, six manifestations of Lord Hari appear:

Indra, the chief demigods, the ruling Manu, the sons of Manu,
the great sages, and the partial incarnation of the Supreme
Personality of Godhead.” (Bhdgavatam 12.7.15.) Purandara Indra
has heard about all this but is too short-lived to have realized it
directly.
114 / CHAPTER TWO

TEXT 33

लोकानां CPUS छष्टाधिकारदः |

पाठकः कर्मफलदो रात्रो संहारकश्च सः ॥
lokanam loka-palanam
api srastadhikara-dab
palakah karma-phala-do
ratrau sambdrakds ca sah

lokanam — of the planets; loka-palanam — of the rulers of the

planets; api— 2150; srasta—the creator; adhikara-dab — and
the appointer of their positions; palakab — the protector; Rarma-
phala— of the fruits of karma; dab — the giver; rdtrau — during
his night; samharakab — the destroyer; ca — and; sab — he.

He is the creator of the planets and the rulers he assigns

them. He is the world’s chief protector, the dispenser of
the fruits of karma, and at the onset of his night the
destroyer of the world.

TEXT 34

Feat ale स महापुरुषः स्फुटम्‌ |

भुञ्जानो यज्ञभागोघं वसत्यानन्ददः सदा ॥
sahasra-sirsa yal-loke
sa maha-purusah sphutam
bhunjano yajna-bhagaugham
vasaty dnanda-dah sada

sahasra-sirsa — with a thousand heads; yat— on whose (Brah-

ma’s); loke — planet; sa— He; mahd-purusab — the Mahapurusa
form of the Supreme Lord; sphutam— directly visible; bhun-
janah — enjoying; yajna-bhaga— of shares of the offerings
made in sacrifice; ogham — a vast amount; vasati— He resides:
ananda-dah — giving delight, sada — always.
 DIVYA: In HEAVEN / 115

The Mahapurusa, the thousand-headed form of the Lord,

is always directly visible on Brahma’s planet, personally
accepting the countless oblations offered Him and thus
always giving delight to His devotees.

COMMENTARY: At the beginning of each day of his life, Lord

Brahma appoints qualified candidates to serve as Indra, the
sages, the Prajapatis, and other demigods. Also, he protects the
universe from chaos by establishing Vedic sacrifice and the social
laws for individual classes of human beings. Thus Brahma not
only creates the universe but maintains it as well. Indra also says
that he destroys it, because when Lord Brahma goes to sleep at
night a break in his meditation partially devastates the universe.
When Hiranyakasipu worshiped Brahma with the demonic aim
of subverting the universal order, he glorified Brahma similarly:

kalpdnte kdla-srstena
yo ‘ndhena tamasavrtam
abhivyanag jagad idam
svayam-jyotib svd-rocisd

atmana tri-vrta cedam

syjaty avati lumpati
rajab-sattva-tamo-dhamne
paraya mahate namab

“Let me offer my respectful obeisances unto the supreme lord

within this universe. At the end of each day of his life, the uni-
verse is fully covered with dense darkness by the influence of
time, and then again, during his next day, that self-effulgent lord,
by his own effulgence, manifests, maintains, and destroys the
entire cosmic manifestation through the material energy, which
is invested with the three modes of material nature. He, Lord
Brahma, is the shelter of those modes of nature — sattva-guna,
rajo-guna, and tamo-guna.” (Bhdgavatam 7.3.26-27)
Living together with Brahma on his planet is the incarnation
of the Supreme Lord called the Mahapurusa. He is the thousand-
116 / CHAPTER TWO

headed “first incarnation,” Maha-visnu, whose further expansion

is Garbhodaka-sayi Visnu. Both of these forms are described in
Srimad-Bhagavatam in the first and second cantos:

ddyo ‘vatarah purusah parasya

“The first descent of the Supreme into the material world is the
Mahapurusa.” (Bhagavatam 2.6.42)

Jagrbhe paurusam rupam

bhagavan mahad-adibhib
sambhutam sodasa-kalam
ddau loka-sisrksaya

“In the beginning of the creation, the Lord first expanded Himself
in the universal form of the Purusa incarnation and manifested all
the ingredients for the material creation. And thus at first there was
the creation of the sixteen principles of material action. This was
for the purpose of creating the material universe.

yasyambhasi saydnasya
yoga-nidram vitanvatab
nabhi-hradambujdd dsid
brabma visva-sryjam patib

“A part of the Purusa lies down within the water of the universe,
from the navel lake of His body sprouts a lotus stem, and from
the lotus flower atop this stem, Brahma, the master of all engi-
neers in the universe, becomes manifest.

yasydvayava-samsthanaib
kalpito loka-vistarah
lad vai bhagavato ripam
visuddham sattvam urjitam

“Tt is believed that all the universal planetary systems are situated
on the extensive body of the Purusa, but He has nothing to do
 DIVYA: In HEAVEN / 117

with the created material ingredients. His body is eternally in

spiritual existence par excellence.

pasyanty ado rupam adabhra-caksusa

sahasra-pddoru-bhujananaddbhutam
sahasra-murdha-sravandaksi-ndsikam
sahasra-mauly-ambara-kundalollasat

“The devotees, with their perfect eyes, see the transcendental

form of the Purusa who has thousands of legs, thighs, arms, and
faces — all extraordinary. In that body there are thousands of
heads, ears, eyes, and noses. They are decorated with thousands
of helmets and glowing earrings and are adorned with garlands.

etan ndndvataranam
nidhanam bijam avyayam
yasyamsamsena srjyante
deva-tiryan-narddayah

“This form is the source and indestructible seed of multifarious

incarnations within the universe. From the particles and portions
of this form, different living entities like demigods, men, and
others are created.” (Bhdgavatam 1.3.1-5)
Lord Mahapurusa is the support of material nature, and so
He is described as the original source of the basic causes of
creation — the five gross elements and eleven senses. He per-
forms His pastime of creation while lying in the ocean that fills
the bottom half of the universe. From His navel appears a lotus
stem, from which all the forms and configurations of material
existence will be manifest, and at the top of the stem grows a
flower, where Brahma, the chief engineer of creation, is born.
Brahma discovered inside the lotus stem of his birth the
detailed plans of creation:

tad vilokya viyad-vydpi

puskaram yad-adbhisthitam
anena lokan prag-lindn
kalpitasmity acintayat
118 / CHAPTER TWO

“Brahma saw that the lotus on which he was situated was spread
throughout the universe, and he contemplated how to create all
the planets, which were previously merged in that very same
lotus.

padma-kosam tadavisya
bhagavac-chakti-coditah
ekam vyabhanksid urudha
tridha bhavyam dvi-saptadha

“Thus engaged in the service of the Supreme Personality of

Godhead, Lord Brahma entered into the whorl of the lotus, and
as it spread all over the universe he divided it into three divi-
sions of worlds and later into fourteen divisions.” (Bhagavatam
3.10.78)
In meditation, Brahma discovered the thousand-headed
Mahapurusa, who at first had been invisible to him from his lotus
seat. He offered prayers to that Lord and made a special request:
“My dear Lord, may You come and live on my planet in this very
form.” Thus the first Lord of creation became Brahma’s constant
guest.
The Mahapurusa is called visuwddham (all-pure”) because
even while giving shelter to the material energy He remains un-
touched by the faults of matter. He is sattvam (‘substantial re-
ality”) because He is the all-pervading Absolute Truth. He is an
incarnation of Godhead, but is also called the fountainhead of all
other incarnations; this can be said because He is the total sup-
port of material nature and as such He is almost as complete
a manifestation of the Supreme as the master of Vaikuntha, Sri
Narayana. In addition, almost all the incarnations of Narayana
appear in this world during the rule of the Mahapurusa’s ap-
pointed servant, Brahma.
The Eleventh Canto of Srimad-Bhdgavatam (11.4.3-4) de-
scribes Lord Mahapurusa:

bhitair yada pancabhir dtma-srstaih

puram virdjam viracayya tasmin
 DIVYA: In HEAVEN / 119

svamsena vistah purusabhidhanam

avapa narayana adi-devah

“When the primeval Lord Narayana created His universal body

out of the five elements produced from Himself, and then en-
tered within that universal body by His own plenary portion, He
thus became known as the Purusa.

yat-kaya esa bhuvana-traya-sanniveso

yasyendriyais tanu-bhrtam ubhayendriyani
jnanam svatah svasanato balam oja iha
sattvaddibhih sthiti-layodbhava Gdi-karta

“Elaborately arranged within His body are the three planetary

systems of this universe. His transcendental senses generate the
knowledge-acquiring and active senses of all embodied beings.
His consciousness generates conditioned knowledge, and His
powerful breathing produces the bodily strength, sensory power,
and conditioned activities of the embodied souls. He is the prime
mover, through the agency of the material modes of goodness,
passion, and ignorance. And thus the universe is created, main-
tained, and annihilated.”
The Mahapurusa produced the total body of the universe
and entered it as His pastime, but He did not do so for His own
enjoyment. Rather, the enjoyer of the universal body is the most
pious of conditioned beings, Brahma. The Lord in His creative
feature is called Purusa because He lays down (Sete) within the
“city” (pur) of the universal shell. His beautiful body accommo-
dates all the three worlds, and His pastimes consist of creation,
maintenance, and annihilation.
As Indra is stating, Lord Mahapurusa on Brahmaloka con-
sumes the offerings made in sacrifice, which resemble a con-
stantly flowing river because on Brahmaloka so many sacrifices
are always being performed. Thanks to the Lord’s being satisfied
by these offerings, the inhabitants of Brahma’s planet are per-
petually blissful. It is true that Lord Mahapurusa is sometimes
absent when He merges into Sri Krsna to join Him in Mathura-
120 / CHAPTER TWO

dhama on earth, and the ecstasy on Brahmaloka is accordingly

interrupted, but time on Brahmaloka is so expansive that the
duration of Sri Krsna’s descent is barely noticeable. In effect, on
Brahmaloka Lord Mahapurusa is seen constantly.

TEXT 35

Sui apace: स श्रीकृष्णस्य कृपास्पदम्‌ |

किं वक्तव्यं कृपापात्रमिति कृष्णः स एव हि ॥
ittham yukti-sahasraib sa
Sri-krsnasya krpaspadam
kim vaktavyam krpa-pdtram
iti krsnah sa eva hi

ittham — thus; yukti—of logical arguments; sahasraih— by

thousands; sab — he (Brahma); sri-krsnasya — of Sri Krsna; krpd-
dspadam — recipient of the mercy; kimi— what; vaktavyam —
needs to be said; knpd-pdtram — recipient of mercy; iti— in such
terms; krsnahb — Krsna; sab — he; eva hi— actually.

I could give you thousands of other reasons why Brahma 15

the real object of Sri Krsna’s mercy. What more needs to be
said — he is in fact Krsna Himself!

TEXT 36

तच्छरतिस्मृतिवाक्येभ्यः प्रसिद्ध॒ जलायते त्वया |

अन्यन्न तस्य माहात्म्यं तल्ोकानामपि प्रभो ॥
tac chruti-smrti-vakyebhyahb
prasiddham jnayate tvaya
anydc ca tasya mahatmyam
tal-lokanam api prabho

tat — that; sruti-smrti-vakyebhyab — from the statements of Sruti

and smrti; prasiddbam — well known; jridyate— is also known;
 DIVYA: In HEAVEN / 121

tvaya — by you; anyat— other; ca— and; tasya— his (Brah-

ma’s); mahatmyam — glories; tat-lokandm— of those who re-
side on his planet; api— also; prabho — my lord.

You know this, since it is proclaimed in both Sruti and

smrti. You must also be familiar, my lord, with other
aspects of Brahma’s greatness and the greatness of the
residents of his planet.

COMMENTARY: Many scriptures, including Srimad-Bhdgavatam,

teach that Lord Brahma is an empowered incarnation of Visnu:

Sri-bhagavan uvdca
aham brahmda ca Sarvas ca
jJagatah karanam param
dtmesvara upadrasta
svayam-drg avisesanah

atmd-mayam samadvisya
so ‘ham guna-mayim dvija
srjan raksan haran visvam
dadbre samjnam kriyocitam

“Lord Visnu said: Brahma, Lord Siva, and I are the supreme
cause of the material manifestation. I am the Supersoul, the
self-sufficient witness. But impersonally there is no difference
between Brahma, Lord Siva, and Me. My dear Daksa Dvija, I am
the original Personality of Godhead, but in order to create,
maintain, and annihilate this cosmic manifestation, I act through
My material energy, and according to the different grades of
activity My representations are differently named.” (Bhdgavatam
4.7.50-51)

trayanam eka-bhavanam
yo na pasyati vai bhidam
sarva-bhutdtmanam brahman
sa Santim adhigacchati
122 / CHAPTER TWO

“One who does not consider Brahma, Visnu, Siva, or the living
entities in general to be separate from the Supreme, and who
knows Brahman, actually realizes peace; others do not.” (Bhaga-
vatam 4.7.54)

TEXT 37

श्रीपरीक्षिदुवाच
इन्द्रस्य वचनं श्रुत्वा साधु भोः साध्िति ब्ुवन्‌ ।
त्वरावान्‌ ब्रह्मणो Sl भगवान्‌ नारदो गतः ॥
Sri-partksid uvdca
indrasya vacanam srutva
sddhu bhoh sadhv iti bruvan
tvaravan brahmano lokam
bhagavan narado gatah

Sri-pariksit uvdca — Sri Pariksit said; indrasya — of Indra; vaca-

nam—the words; srutud— hearing; sddhu— well said; bhob
— sir; sadhu — well said; iti— thus; bruvan — speaking; tvard-
van —with haste; brahbmanah lokam—to Brahma’s planet;
bhagavan nadradab — godly Narada; gatab — went.

Sri Pariksit said: Having heard these words from Indra,

godly Narada replied, “Well said, sir, well said!” and hastily
went to Brahma’s planet.

TEXT 38

यज्ञानां महता तत्र ब्रह्मषिभिरनारतम्‌ ।

भक्तया वितायमानानां प्रघोषं दूरतोऽरुणोत्‌ ॥
yajnanam mahatam tatra
brahmarsibhir anadratam
bhaktya vitayamananam
praghosam durato ’srnot
 DIVYA: In HEAVEN / 123

yajnanam — of Vedic sacrifices; mahatam— great; tatra—there;

brahma-rsibbib — by the sages of Brahmaloka; andratam — in-
cessantly; bhaktya—with devotion; vitayamananam — being
elaborately performed; praghosam— the din; duratab — from a
distance; asrnot— he heard.

There Narada first heard from a distance the huge sound of

the many great sacrifices performed unceasingly and with
great devotion by the sages on Brahmaloka.

COMMENTARY: Vedic sacrifices may be performed simply or

elaborately, according to the resources and ambitions of the per-
formers. More than any other brabmanas in the universe, the
residents of Brahma’s planet are willing and able to carry out the
longest, most complex sacrifices. Thus Narada’s first impression
of Brahmaloka, from the din of the many sacrifices being per-
formed, was of a very busy place.

TEXT 39

Gaal च ततस्तेषु Waa: परमेश्वरः |

महापुरुषरूपेण जटामण्डलमण्डितः ॥
dadarsa ca tatas tesu
prasannabh paramesvarah
maha-purusa-rupena
jata-mandala-manditah

dadarsa — he saw; ca — and; tatah — then; tesu— among them

(the sages); prasannah — pleased; parama-isvarab — the Su-
preme Lord; mahd-purusa-rupena — in the form of the Maha-
purusa; jatd — of matted locks; mandala — with crowns; man-
ditah — decorated.

He then beheld among the sages the Supreme Lord in His

Mahapurusa form, looking very much satisfied, decorated
with crowns of matted locks.
124 / CHAPTER TWO

146

FEAT भगवान्‌ Farle: त्रिया सह |

आविर्भुयाददद्वागानानन्दयति ASEH ॥
sahasra-murdha bhagavan
yajna-murtib 57114 saha
avirbhuyddadad bhagan
dnandayati yajakan

sahasra-murdhad —with a thousand heads; bhagavan— the

Lord; yajna-murtib —the personification of sacrifice; sriyd
saha — with His consort, the goddess of fortune; advirbhuya —
having appeared; Gdadat— accepting, bhadgan— the shares of
sacrifice; Gnandayati — He delights; yajakan — His worshipers.

The Lord in His thousand-headed form, the personifica-

tion of sacrifice, had appeared there with His consort just
to accept the offerings and delight His worshipers.

COMMENTARY: Lord Mahapurusa is the originator of sacrifices

and is their presiding Deity. As described in the Purusa-sukta of
the Rg Veda, at the beginning of creation the first sacrifice in the
universe was performed, and for this sacrifice Lord Mahapurusa
provided the sacrificial ingredients from His own body. The Lord
reveals Himself in this form on Brahmaloka not simply to take
His offerings but to please His worshipers. He enjoys personally
distributing the results of sacrifice.

TEXT 41

पदायोनेः wes द्रव्यजातं निवेदितम्‌ |

सहघपाणिभिर्वक्रसहस्ेष्वर्पयतदन्‌ ॥
padma-yoneh praharsdrtham
dravya-jdtam niveditam
 DIVYA: In HEAVEN / 125

sahasra-panibhir vaktra-
sahasresv arpayann adan

padma-yoneh — Brahma, the lotus-born; prabarsa-artham — for

the sake of enlivening; dravya-jatam— all the things; nive-
ditam — which are offered; sahasra-panibhib — with His thou-
sand hands; vaktra-sahasresu— into His thousand mouths;
arpayan — placing; adan — He was eating.

To enliven lotus-born Brahma, the Lord consumed all the

items offered Him, placing them into His thousand mouths
with His thousand hands.

701

Gas यजमानेभ्यो वरान्‌ निद्रागृहं गतः |

टक्ष्मीसवाद्यमानाङििघ्रनिद्रामादत्त लया ॥
dattvestan yajamdnebhyo
varan nidra-grham gatab
laksmi-samvahyamananghrir
nidram dadatta lilaya

dattvad — giving; istan — desired; yajamanebhyab — to the sacri-

ficers; varan — with benedictions;, nidrd-grham— to His sleep-
ing quarters; gatab — He went; /aksmi— by the goddess Laksmi,
samwahyamdana — being massaged; anghrib — His feet; nidram
— sleep; ddatta— He assumed, /ilayad — as a pastime.

After awarding the performers of the sacrifices the bene-

dictions they desired, Lord Mahapurusa went to His sleep-
ing quarters. As the goddess Laksmi massaged His feet, He
entered His pastime of sleep.

COMMENTARY: To relieve the worshipers of any doubt as to

whether He was enjoying the oblations, Lord Mahapurusa ate
126 / CHAPTER TWO

the oblations with relish and without hesitation, as long as the

offerings continued. When the offerings were finished, the Lord
blessed the sages with benedictions fulfilling their desires, such
as the desire that they always be able to perform similar sacri-
fices. Lord Mahapurusa and the goddess of fortune then went
to their private quarters to rest. At this time He was no longer
visible to the residents of Brahmaloka.
The two principal pastimes of Lord Mahapurusa on Brahma-
loka — His accepting sacrifices and His sleeping — are described
by Vaisampayana Rsi in the Mahabharata, at the end of the
account of the killing of Kalanemi. Vaisampayana says:

sa dadarsa makhesv ajyair

ijyvamadnam maharsibhib
bhagam yajniyam asndnam
svam deham aparam sthitam

“He saw the Lord in yet another of His forms, consuming His
share of the oblations of ghee offered in sacrifices by great
sages. ऽ 2)

sa tatra pravisann eva

jata-bharam samudvahan
sahasra-siraso (0111८
Sayandyopacakrame

“The thousand-headed Lord, His heads covered with matted

locks, entered that room and lay down to sleep.”
According to Sri Sukadeva Gosvami’s account at the begin-
ning of the Tenth Canto of Srimad-Bhdgavatam, at the end of
Dvapara-yuga Lord Brahma and the other demigods, on the re-
quest of the earth personified, approached Lord Visnu on Sveta-
dvipa from the shore of the Milk Ocean. One might ask why they
needed to travel to Svetadvipa if Lord Visnu is always present in
Brahma’s own domain. Although this journey was strictly speak-
ing unnecessary, during some days of Brahma the pastime of
entreating Lord Krsna to descend unfolds in this way. During
 DIVYA: In HEAVEN / 127

other days of Brahma, such as the one described in S77 Hari-

vamsd, Lord Visnu is approached on Brahmaloka itself.
Srila Sanatana Gosvami suggests that Brahma and the others
may have gone to Svetadvipa because they felt reluctant to dis-
turb Lord Mahapurusa’s privacy while He was enjoying His sleep.
Or else Brahma may have calculated that if Lord Mahapurusa
were to descend to earth at his request, Brahmaloka would be
bereft of His presence for the duration of the avatdra; it would
be better, therefore, to go to the Milk Ocean and ask Lord Visnu
there to become the avatara.
In any case, when Sri Krsna descends, all the expansions of
Godhead appear within Him, including Lord Mahapurusa and
the Lord of Svetadvipa. Thus to say that Krsna descends through
one form of Visnu or another makes little difference; Krsna alone
is the ultimate source of all avataras.

TEXT 43

qa च यज्ञेषु नियुज्यर्षीन्‌ निजात्मजान्‌ |

ब्रहमाण्डकार्यचर्चार्थं स्वं धिष्ण्यं विधिरागतः ॥
tad-djnaya ca yajnesu
niyujyarsin nijatmajan
brahmdnda-karya-carcartham
svam dhisnyam vidhir dgatab

tat-djraya — by His order; ca— and; yajresu— in the sacri-

fices; niyujya — engaging; rsin — sages; nija— his (Brahma’s)
own; dtma-jan — sons; brahmadnda— of the universe; karya—
the necessary business; carcd-artham — to discuss; svam — 1115;
dhisnyam — to the seat of rulership; vidhib— Brahma; dgatab
— went.

At the Lord’s request, Brahma then instructed his sons to

continue the sacrifices while he went to his own royal
court to deliberate on the management of the universe.
128 / CHAPTER TWO

COMMENTARY: Just before Lord Mahapurusa went to His quar-

ters to rest, He advised Brahma to turn the sacrifices over to his
sons. This deputing of Brahmda’s sons as authorities in Vedic
sacrifice confirms the Supreme Person’s eternal instructions
recorded in the Vedas. The Vedas describe that Brahma is the
first Vedic priest, followed by his sons, who teach the methods
of sacrifice, thereafter, to the people of the universe.

TEXTS 44-45

पारमेष्ठयासने तत्र सुखासीनं निञप्रभोः ।

महिमश्रवणाख्यानपरं साखाष्टनेत्रकम्‌ ॥
विचित्रपरमेशधर्यसामग्रीपरिसेवितम्‌ |
स्वतातं नारदोऽभ्येत्य प्रणम्योवाच दण्डवत्‌ ॥
pdramesthyasane tatra
sukhasinam nija-prabhoh
mahima-sravandkhydana-
param sdsrasta-netrakam

Vicitra-paramaisvaryd-
samagri-parisevilam
svd-tatam ndrado ‘bhyetya
pranamyovdca danda-vat

paramesthya-dsane— on his universal throne; tatra— there:

sukha-dsinam — comfortably seated; nija-prabhoh — of his mas-
ter (Lord Mahapurusa); mahbima—the glories; Sravana— in
hearing; akhydna— and reciting; param — absorbed; sa-asra —
tearful; asta — eight; netrakam— whose eyes; vicitra — various;
parama-aisvarya — of supreme power, sdmagri—with the
paraphernalia; parisevitam — being personally served; sva— his;
tatam — father; ndradab — Narada; abbyetya approaching;
pranamya — bowing down to offer respects; wvdca— spoke;
danda-vat — like a stick.
 DIVYA: In HEAVEN / 129

As Brahma sat comfortably on his universal throne, ab-

sorbed in hearing and reciting the glories of his Lord,
tears flowed from his eight eyes. Surrounding Lord
Brahma in attendance were the personified powers of
universal rulership. Narada came close, offered respects
to his father by falling to the ground like a stick, and then
spoke.

COMMENTARY: While the Supreme Lord was present, Narada did

not speak his mind. Either he thought that speaking would be
improper, or he found no opportunity to say anything until after
the Lord had left. Only then could Narada offer full obeisances to
his father, because one is generally forbidden to bow down to
anyone else in the presence of the Supreme Lord. Since Brahma
is both Narada’s father and his spiritual master, Narada may have
bowed only his head to Brahma in front of Lord Visnu but
bowed down with his whole body after Lord Visnu had left.
Brahma’s attention was now fixed on hearing about the great
qualities of Lord Visnu, such as His exceptional kindness to His
devotees.

TEXT 46

श्रीनारद उवाच
भवानेव कृपापात्रं घ्रुवं भगवतो हरेः |
प्रजापतिपति्यों वै सर्वलोकपितामहः ॥
Sri-narada uvdca
bhavan eva krpd-patram
dhruvam bhagavato hareb
prajapati-patir yo vai
sarva-loka-pitamahah

Sri-ndradab uvdca — Sri Narada said; bhavaén — your good self,

eva — certainly; kypd-patram — the recipient of the mercy; dhru-
vam — true; bhagavatah harib — of Lord Hari; praja-pati— of
130 / CHAPTER TWO

the masters of the population of the universe; pati — the mas-

ter; yab — who; vai— indeed; sarva — of all; Joka — the worlds;
pitamahah — the grandfather.

Sri Narada said: It is you who have truly received the mercy
of Lord Hari! After all, you are the master of all masters of
the living beings of the universe, the grandfather of all the
worlds.

TEXT 47

एकः Fata पात्यत्ति भुवनानि चतुर्दा |

ब्रह्माण्डस्येश्चरो नित्यं स्वयम्भूश्च कथ्यते ॥
ekab 511८417 paty atti
bhuvanani caturdasa
brahbmdndasyesvaro nityam
svayam-bbur yas ca kathyate

ekab — alone; srjati— creates; pati — maintains; atti— devours;

bbuvanani— the worlds; caturdasa — fourteen; brabmadndasya
—of the universe; isvarab—the ruler; nityam— constantly;
svayam-bhub — the selt-born; yab—who; ca—and; kathyate
— is called.

You alone create, maintain, and devour the fourteen

worlds. You forever rule the universe, and you are known
as the self-born.

COMMENTARY: In texts 46 through 52, Narada enumerates the

reasons for Brahma’s being the most favored devotee of the
Lord. Brahma’s reign is not limited like those of Indra and
other demigods; he maintains his position uninterrupted by the
many partial annihilations that affect the lower regions of the
universe.
 DIVYA: In HEAVEN / 131

TEXT 48

सभायां यस्य विद्यन्ते मू्तिमन्तोऽर्थबोधकाः |

यन्चतुर्वक्रतो जाताः पुराणनिगमादयः ॥
sabhayam yasya vidyante
murtimanto ‘rtha-bodhakah
yac-catur-vaktrato jatah
purdna-nigamddayab

sabhayam — in the assembly; yasya — whose; vidyante— are

present; murti-mantab—in person; artha-bodhakab — who
express the truth; yat— whose; catub-vaktratah — from the
four mouths; jatab — born; purdna— the Purdnas; nigama —
Vedas; ddayah — and other scriptures.

Present in person in your assembly are the Vedas, Puranas,

and other scriptures, the revealers of truth, who were
born from your four mouths.

COMMENTARY: Although the four Vedas are eternal, they enter

the material world periodically, at the beginning of each day of
Brahma, when one Veda appears from each of his four mouths.
Brahma, therefore, is not the author of the Vedas, which include
all spiritual and material knowledge, but he 15 addi-kavi, the first
authority on Vedic knowledge in this universe.

TEXT 49

यस्य लोकश्च fRoaerasrarrqear |

मदादिरहितैः सदिर्लभ्यते शतजन्मभिः ॥
yasya lokas ca nischidra-
sva-dharmdcara-nisthaya
madddi-rahitaih sadbhir
labhyate sata-janmabhib
132. / CHAPTER TWO

yasya— whose; lokab—world; ca and: nischidra — fault-

less; sva-dharma— of prescribed duty; dcadra— execution,
nisthaya — by strictly maintaining; mada-dadi— from pride and
other disqualifications; rabitaib— who are free; sadbhib — by
saintly persons; /abhyate — is attained; sata-janmabhib — after
one hundred lifetimes.

Your world can be attained only by saintly persons who

faultlessly perform their prescribed social duties, free
from pride and other vices, for one hundred lifetimes.

COMMENTARY: Brahma’s character is exalted and his planet glo-

rious. Saintly persons who follow prescribed duties for one hun-
dred lives, without error and without falling prey to pride, deceit,
and other causes of deviation, become eligible for birth on
Brahmaloka. As Lord Siva says in his instructions to the Pracetas,
sva-dharma-nisthah sata-janmabhibh pumdan/ virincatam eti: “A
person who executes his occupational duty properly for one
hundred births becomes qualified to occupy the post of Brahma.”
(Bhagavatam 4.24.29) The position of Brahma earned by pious
workers normally consists in being an associate of Brahma; re-
ceiving a universe of one’s own to rule is much more rare.

TEXT 50

यस्योपरि न ada ब्रह्माण्डे भुवनं परम्‌ ।

लोको नारायणस्यापि वैकुण्ठाख्यो यदन्तरे ॥
yasyopari na varteta
brahbmande bhuvanam param
loko nardyanasyapi
vaikunthakhyo yad-antare

yasya— than which; upari—higher; na varteta— does not

exist; brabmdnde — within the universe; bhuvanam— a planet;
param — higher, lokab—the planet; ndradyanasya— of Lord
 DIVYA: In HEAVEN / 133

Narayana; adpi— also; vaikuntha-adkhyab — named Vaikuntha;

yat-antare — within which.

Within the universe there is no higher world than yours.

Even Lord Narayana’s Vaikuntha planet is found inside
your world.

Eres
यस्मिन्‌ नित्यं वसेत्साक्षान्‌ महापुरुषविग्रहः ।
स पदमनाभो यज्ञानां भागानश्रन्‌ ददत्फलम्‌ ॥
yasmin nityam vaset saksan
mahd-purusa-vigrahah
sa padmanabho yajnanam
bhagan asnan dadat phalam

yasmin — where; nityam— always; vaset resides; sdksat—

directly visible; mahd-purusa-vigrahah —in the form of the
Mahapurusa; sab— He; padma-nabhab— the lotus-naveled
Lord; yajndnam— of sacrifices; bhagan shares; asnan —
eating; dadat — granting; phalam — results.

On Brahmaloka Lord Narayana resides always in His mani-

fest form as the lotus-naveled Mahapurusa. He eats His
shares of sacrifice and grants the sacrificial results.

TEXT 52

परमान्वेषणायासेर्यस्योटे गोऽपि न त्वया ।

पुरा प्राप्तः पर दृष्टस्तपोभिर्हदि यः क्षणम्‌ ॥
paramdnvesanayasair
yasyoddeso pi na tvaya
pura praptah param drstas
tapobhir hrdi yah ksanam
134 / CHAPTER TWO

parama — extreme; anvesana — of searching; aydsaib — with

efforts; yasya — whose; uddesab — location; api— even; na —
not; tvaya—by you; purd—in the distant past; praptab —
found; param — only; drstab — seeing; tapobhib — by austeri-
ties; brdi— in the heart; yab — who; ksanam — for a moment.

Although in the distant past you made many attempts and

were unable to find Him, after performing austerities you
finally saw Him just for a moment in your heart.

COMMENTARY: The Supreme Lord, from whose navel Brahma

was born, is extremely difficult to find. Brahma’s having ob-
tained the virtually unobtainable is evidence that the Lord has
special regard for him. Lord Brahma, to search for his origin, first
entered the stem of his lotus seat. For a long time he traced the
stem back, searching for its source, even in the ocean that fills
the lower regions of the universe, but he could find nothing.
What to speak of identifying his Lord and understanding Him,
Brahma failed even to locate Him physically. Lord Visnu then
graced him with a simple spoken instruction: “Do penance.”
Brahma obeyed, and after long meditation received a short vi-
sion of the Lord. This history is described in detail in the second
and third cantos of Srimad-Bhdgavatam.

TEXT 53

तत्सत्यमसि कृष्णस्य त्वमेव नितरां प्रियः |

अहो नूनं स एव त्वं कीकानानावपूर्धरः ॥
lat satyam asi krsnasya
tvam eva nitaram priyab
aho nunam sa eva tvam
lila-nanda-vapur-dharab

tat — therefore; satyam — for certain; asi— are; krsnasya— of

Lord Krsna; tuam— you, eva— alone; nitaram— very much;
priyab — dear; aho— 211; ntinam— surely, sab— He; eva —
 DIVYA: In HEAVEN / 135

and no other; (८८177 — you, (च — for pastimes; ndnd — various;

vapuh — bodies; dharah — assuming.

Therefore you are surely the dearmost devotee of Lord

Krsna. Indeed, you are none other than Krsna Himself,
appearing in various bodies for your pastimes.

COMMENTARY: Brahma might object to being called Krsna Him-

self. He might argue, “The Lord is sitting right here in His
Mahapurusa form, with thousands of heads. Besides this form
He has countless others. But I am someone different, a finite
living being with only four heads.” Narada therefore says that
among the Lord’s infinite pastime appearances are the creator,
maintainer, and destroyer of the material creation — Brahma,
Visnu, and Siva — each of them nondifferent from the original
Supreme Person.

TEXT 54

श्रीपरीक्षिदुवाच
इत्थं माहात्म्यमुद्रायन्‌ विस्तार्य ब्रह्मणोऽसकृत्‌ |
राक्रप्रोक्तं AGE च भक्तयासीत्तं नमन्‌ मुनिः ॥
Sri-pariksid uvdca
ittham madhatmyam udgayan
vistarya brahbmano ‘sakrt
Sakra-proktam sva-drstam ca
bhaktyasit tam naman munib

Sri-pariksit uvaca — Sri Pariksit said; ittham— thus; mahdtmyam

— glorification; udgayan — loudly singing; vistarya —elaborat-
ing; brabmanahb — of Brahma; asakyt— over and over again;
Sakra—by Indra; proktam— spoken; sva-drstam— seen by
himself; ca—and; bhaktya—with great devotion; dsit— he
was; naman — bowing down; munib — the sage Narada.
136 / CHAPTER TWO

Sri Pariksit said: Thus loudly praising Brahma, bowing be-

fore him with great devotion again and again, the sage
Narada expansively sang Brahma’s glories, as he had heard
them from Indra and seen them with his own eyes.

COMMENTARY: Indra had told Narada, “Brahma is the very son

of Lord Visnu, husband of Laksmi,” and had mentioned several
of Brahma’s glories. Narada knew from scriptures other glories
of Brahma, and now was seeing even more.

टाण्व्ैव स तद्वाक्यं दासोऽस्मीति Aedes |

चतुर्वक्रोऽष्टकर्णानां पिधाने व्यग्रतां गत
Srmvann eva sa tad-vakyam
ddso ‘smiti mubur vadan
catur-vaktro ‘sta-karndnam
pidhane vyagratam gatab

srnvan — hearing; eva—merely; sab—he (Brahma): tat

vakyam — what was said by him (Narada); dasab—a servant:
asmi— [ am, iti— thus; mubub — repeatedly; vadan — saying;
catub-vaktrab — the four-faced lord; asta-karndndm — of his
eight ears; pidhdne—to cover; vyagratam— anxiously busy;
gatah — became.

Merely by hearing what Narada said, Brahma grew dis-

turbed. He anxiously covered his eight ears and said over
and over again, “I am just a servant.”

TEXT 56

अश्रव्यश्रवणाज्जातं कोपं At धारयन्‌ |

स्वपुत्रं नारदं प्राह साक्षेपं चतुराननः
 DIVYA: In HEAVEN / 137

dsravyd-sravandj jatam
kopam yatnena dharayan
sva-putram ndradam praba
sdksepam catur-ananabh

asravya — what should not be heard; sravandt — from hearing;

jatam — generated; kRopam— anger; yatnena — with some €
fort; dbarayan — checking; sva-putram — to his son; ndradam
— Narada; praba— he said; sa-aksepam — with rebuke; catuh-
dnanah — four-headed Brahma.

With some effort, the four-headed Brahma checked the

anger stirred within him by hearing what no one should
hear and rebuked his son Narada.

COMMENTARY: Having to work with the material mode of pas-

sion, Lord Brahma is sometimes briefly affected by anger. Here,
because his son praised him inaptly as the independent Supreme
Lord, he almost lost his temper.

TEXT 57

श्रीब्रह्मोवाच
अह न भगवान्‌ कृष्ण इति त्वं किं प्रमाणतः |
युक्तितश्च मयाभीकष्णं बोधितोऽपि न बाल्यतः ॥
sri-brahmovdca
aham na bhagavan krsna
iti tvam kim pramadnatah
yuktitas ca mayabhiksnam
bodhito ’si na balyatah

$ri-brahmd uvaca — Sri Brahma said; aham— 1, na— 101; bha-

gavan krsnab—the Supreme Lord Krsna; iti— thus; tvam—
you; kim pramdnatab — on what authority; yuktitab — by what
logic; ca—and; mayad—by me; abbiksnam— constantly;
138 / CHAPTER TWO

bodhitah — instructed; asi— you have been; na — not; bdlya-

tab — since childhood.

Sri Brahma said: I am not the Supreme Lord Krsna! On what

authority and by what logic do you say this? Haven’t I
constantly taught you about this since you were a little boy?

COMMENTARY: In brahminical culture one should not make any

claim unless it is upheld by the Vedas or their authorized supple-
ments. Thus Brahma rightly demands the scriptural evidence for
Narada’s statements. As the Second Canto of Srimad-Bhdgavatam
recounts, Brahma had carefully educated his son in spiritual
science.

TEXT 58

तस्य शक्तिर्महामाया दासीवेक्षापथे स्थिता |

सुजतीदं जगत्पाति स्वगुणैः संहरत्यपि ॥
tasya Saktir mahd-mdaya
dasiveksd-pathe sthita
syjatidam jagat pati
sva-gundih sambaraty api

tasya — His; saktib — personal energy; mahd-mdadyd — Maha-

maya; dasi iva — as a menial maidservant; iksa — of sight; pathe
— within the path; sthita— standing; syjati— creates; idam—
this; jagat— universe; pati— protects; sva-gunaib — with her
modes; samharati — annihilates; api — and.

His personal energy Maha-maya stands within His sight

like a maidservant. It is she who deploys her material
modes to create, maintain, and demolish this world.

COMMENTARY: By the power of rajo-guna Maha-maya creates,

by sattva-guna she maintains, and by tamo-guna she destroys.
These are her potencies, and she is their controller.
 DIVYA: In HEAVEN / 139

TEXT 59

तस्या एव वयं सवेऽप्यधीना मोहितास्तया |

तत्त कुष्णकुपाठेडास्यापि पात्रमवेहि माम्‌ ॥
tdasyd evd vayam sarve
by adhina mohitds taya
tan na krsna-kypd-lesasy-
dpi patram avehi mam

tasyab — to her; eva— only; vayam— we, sarve— all; api—

also; adhindbh — subservient; mohitab — bewildered; taya— by
her; tat—therefore; na—do not, krsna-krpad— of Krsna’s
mercy; /esasya — of a trace; api— even; pdadtram — the recipi-
ent; avehi — think; mdadm— me.

All of us are subject to her and bewildered. So you should

not think me the recipient of even a trace of Krsna’s
mercy.

COMMENTARY: “All of us” means Brahma, his sons, and their

descendants — or in other words, everyone born into material
existence. “You are also one of us bewildered souls,” Brahma
here implies, “and so you are speaking erroneously like this.”

TEXT 00-02

तन्माययैव सततं जगतोऽहं गुरः प्रभुः ।

पितामहश्च कृष्णस्य नामिपदमसमुदुवः ॥
तपस्व्याराधकस्तस्येत्याचैर्गुरुमदेर्हतः |
ब्रह्माण्डावञ्यकापारव्यापारामर्विहलः ॥
भूतप्रायात्मलोकीयनाराचिन्तानियन्तरितः ।
सर्वग्रासिमहाकाठाद्रीतो मुक्तिं परं वृणे ॥
140 / CHAPTER TWO

lan-mayayaiva satatam
jagato ‘ham gurub prabhub
pitamahas ca krsnasya
nabhi-padma-samudbhavah

tapasvy aradhakas tasyety-

ddyair guru-madair hatab
brahmadnddvasyakapara-
vyaparamarsa-vihvalah

bhuta-prayatma-lokiya-
ndsda-cinta-niyan tritah
sarva-grasi-maha-kalad
bhito muktim param vrne

tat-mdyayad — by His Maya; eva — indeed; satatam — always;

jagatab— of the universe; abam—1I, guruhb—the spiritual
master; prabhub — controller, pitamahab — grandfather; ca —
and; krsnasya — of Krsna; nadbhi— from the navel; padma—
lotuslike; samudbhavah—who am born; tapdasvi— ascetic;
ardadhakahb — worshiper, tasya — of Him; iti— thus; ddyaib —
and so on; guru — heavy; madaib — by intoxications; hatab —
beset; brabmanda— of the universe; dvasyaka — obligatory;
apdra— unlimited; vyapara— of the affairs; amarsa — with
thought; vibvalab — overwhelmed; bhuta-pradya — imminent;
atma-lokiya — of my own planet; mdsa— about the destruc-
tion; cinta — by worry; niyantritab — ruled; sarva-grasi— all-
devouring; mahd-kdlat— of the time of annihilation; bhitab —
afraid; muktim — liberation; param — only; vrne I choose.

By the power of Krsna’s Maya, I am always deluded by vari-

ous conceits. I think myself the controller, grandfather,
and spiritual master of the universe. Proud of my birth
from Krsna’s lotus navel, I think myself a great ascetic,
His great worshiper. I am overwhelmed by the countless
duties of universal management. Worrying about the im-
 DIVYA: In HEAVEN / 141

minent destruction of my planet, I live in terror of the all-

devouring end of time. All I want for myself is liberation.

COMMENTARY: According to Brahma, being the lord of all crea-

tures in the universe is not a sign of Krsna’s favor. On the con-
trary, it is a cause of great trouble. His worldly responsibilities,
he says, fill him with false pride and expose him to all kinds of
anxiety. Brahma is bewildered by various kinds of abhimdna,
false identity. He thinks himself everyone’s progenitor, protector,
and regulator, as if he alone were the beginning, middle, and
end of creation. He sees himself as the first teacher of the Vedas
and all other scriptures, and the highest authority, who appoints
the demigods to their posts. He may be called self-born, but that
name is not literally true, since he was born from a lotus growing
from the navel of Garbhodaka-sayi Visnu. That the personified
Vedas and other principal scriptures attend Lord Brahma in his
court does not prove that the Supreme Lord favors him; rather,
the presence of the revealed scriptures means that Brahma is all
the more bound to follow their dictates in managing the uni-
verse. These scriptures may praise Brahmaloka, but Brahma is
acutely aware that his planet is soon to be destroyed. He may
long outlive the demigods headed by Indra, but he still has to
die; and anticipating the end of the world and the end of his life
keeps Brahma always afraid.

10103

तदर्थं भगवत्पूजां कारयामि करोमि च |

आवासो जगदीरास्य तस्य वा न क्व विद्यते ॥
tad-artham bhagavat-pujam
karayami karomi ca
4८.450 jagad-isasya
tasya va na kva vidyate

tat-artham — for that purpose; bhagavat-pujam— worship of

the Supreme Lord; kdrayadmi—1I have others perform; karomi
142 / CHAPTER TWO

—1I perform; ca — and; aGvdsab — the residence; jagat-isasya —

of the Lord of the universe; tasya— His; vaé— or; na— not;
kva — where; vidyate — is present.

For this purpose of liberation, I engage others in worship-

ing the Lord and also worship Him myself. Since He is the
Lord of the universe, is there any place where He does not
reside?

COMMENTARY: In effect Brahma is saying, “I worship the Lord

for liberation, not from the sheer joy of devotional service. So
you should not regard this worship as a sign of my being fa-
vored. You said that God resides on my planet, but that is noth-
ing exceptional, since the Lord of the universe lives inside and
outside everything.”

TEXT 64

वेदप्रवर्तनायासो भागं गृह्णाति केवलम्‌ |

स्वयसम्पादितप्रष्टयज्स्यानुग्रहाय च ॥
veda-pravartandydsau
bhagam grhnati kevalam
svayam-sampddita-prestha-
yajnasyanugrahaya ca

veda-pravartandya — for promulgating the Vedas; asau — He;

bbagam — sacrificial shares; grhndati— accepts, kevalam —only;
svayam — by Himself; sampddita — established; prestha—very
dear; yajnasya — of the sacrificial performance; anugrahdya —
to benefit: ca — also.

He accepts sacrificial offerings from me only to promote

the Vedic teachings and show special favor to the sacrifices
themselves, which are dear to Him because He is their
original creator.
 DIVYA: In HEAVEN / 143

COMMENTARY: The Vedic sacrifices are dear to the Supreme

Lord because they benefit all living beings, engaging them in-
directly in His service. The Lord, after all, is forever eager to have
the wayward souls come back to Him. In Brahma’s opinion, the
Lord reciprocates with him because of the Lord’s concern for the
welfare of the universe, not because He is particularly interested
in Brahma or the other sacrificers. Brahma thus expresses the
limited thoughts of ritualistic religion, placing God at a formal
distance and ignoring the Lord’s constant compassion for every
living being. In fact, the Supreme Lord cares in an intimate, per-
sonal way for all living beings, including those who have chosen
to forget Him since time immemorial.

TEXT 65

विचाराचार्य बुध्यस्व स हि भक्तयेकवल भः |

PA तनोति भक्तेषु नाभक्तेषु कदाचन ॥
vicdracarya budhyasva
sa hi bhakty-eka-vallabhah
(2124177 tanoti bhaktesu
nabhaktesu kaddcana

vicdra — of rational thought; adcadrya—O professor; budbh-

yasva — please consider; sab — He; hi— indeed; bhakti— 10
devotional service; eka— only; vallabhah— dear, krpam—
mercy; tanoti— He gives; bhaktesu—to His devotees; na —
not; abhaktesu — to nondevotees; kaddcana — ever.

Just consider this, my dear professor of logic: He loves

only devotion. He shows His mercy only to His devotees,
never to nondevotees.

COMMENTARY: This statement by Brahma is confirmed by many

statements spoken by the Supreme Lord. For example, bhaktyd-
ham ekaya grabyab: “I can be realized only by devotional
service.” (Bhadgavatam 11.14.21)
144 / CHAPTER TWO

EEXT66

भक्ति्दूरिऽस्तु तस्मिन्मे नापराधा भवन्ति चेत्‌ |

बहु मन्ये तदात्मानं नाहमागःसु रुद्रवत्‌ ॥
bhaktir dure ‘stu (८5111117 me
ndparadha bhavanti cet
bahu manye tad dtmanam
naham dgabsu rudra-vat

bhaktib — devotion; dure— far aside; astu— leave; tasmin —

to Him; me my; na— not; aparddhab — offenses; bhavanti
—there are; cet— if, bahu— highly; manye I can regard;
tat—in that case; dtmadnam— myself; na abam—I1 am not;
dgabsu — in the matter of transgressions; rudra-vat — like Lord
Siva.

Forget about my having any devotion for Him. I would be

happy if only it were true that I never offend Him. I cannot
expect Him to tolerate my offenses as He does Lord Siva’s.

EXC OF,

मदाप्तवरजातोऽसो सर्वलोकोपतापकः
हिरण्यकरिपूरदष्टो वेष्णवद्रोहतत्परः
mad-dpta-vara-jato sau
sarva-lokopatapakab
hbiranyakasipur dusto
vaisnava-droha-tatparab

mat — from me; dpta — obtained; vara — because of the bene-

dictions; jdtab — became; asau— that person; sarva-loka — of
all the worlds; upatapakab — the tormentor; hiranyakasipuh —
Hiranyakasipu, dustab — wicked; vaisnava-droha— to violence
against Vaisnavas,; tat-parah — dedicated.
 DIVYA: In HEAVEN / 145

With benedictions obtained from me, the wicked Hiranya-

kaSipu became the tormentor of all the worlds, dedicated
to violence against Vaisnavas.

TEXT 68—69

श्रीमत्नृमिहसूपेण प्रभुणा संहतो यदा |

तदाह सपरिवारो विचित्रस्तवपाटवैः ॥
स्तुवन्‌ स्थित्वा भयाद्रेऽपाङ्गदृष्टयापि नादृतः |
परह्मदस्यामिषेके तु वृत्ते तस्मिन्‌ प्रसादतः ॥
sriman-nyrsimba-rupena
prabhunad sambrto yada
tadaham sda-parivaro
vicitra-stava-pdtavaib

stuvan sthitva bhaydd ८711८

panga-drstyapi nddrtab
prahbladasyabhiseke tu
vrite tasmin prasdadatab

Srimat-nrsimha-rupena — in the form of Sriman Nrsirhha; pra-

bhunad— by the Lord; samhrtab — killed; yada — when; tada
— then; aham—1, sa-parivadrah — with my entourage; vicitra
— various; stava — of offering prayers; patavaih — with skillful
attempts; stuvan— praising; sthitva standing; bhaydt— out
of fear; diire— far away; apanga-drstya — by a sidelong glance,
dpi—even; na—not; ddrtab— honored; prahladasya— of
Prahlada; abhiseke—the anointment; t2s— however; vurtte
when it occurred; tasmin — then; prasddatah — because of His
being satisfied.

After the Lord in His form as Nrsithhadeva destroyed

HiranyakaSipu, I and my entourage stood fearful at a dis-
tance, trying to praise the Lord with skillful prayers, but
146 / CHAPTER TWO

He would not even honor us with a sidelong glance. Yet

when Prahlada was inaugurated king, the Lord at once
became pacified.

१.1.70

रानैरुपसुतोऽभ्यर्णमादिष्टोऽहमिदं रुषा |
मेवं वरोऽसुराणां ते प्रदेयः पद्मसम्भव ॥
Sanair upasrto ‘bhyarnam
ddisto ‘ham idam rusa
madivam varo ‘suranam te
pradeyah padma-sambhava

Sanaih slowly; upasrtab — approaching; abhyarnam — near;

adistah advised; aham — 1; idam— this; rusa — angrily; ma
— do not; evam — in this way; varab — benedictions; asuranam
— to demons; te— by you; pradeyab — should be given; padma-
sambhava — O l\otus-born.

Then I slowly approached Him, and He angrily ordered

me, “You should not give such benedictions to demons,
O lotus-born!”

LES Tel

तथापि रावणादिभ्यो दुष्टभ्योऽहं वरानदाम्‌ |

रावणस्य तु यत्कर्म जिह्वा कस्य गृणाति तत्‌ ॥
tathapi rdvandadibhyo
dustebhyo ‘ham vardn adam
ravanasya tu yat karma
Jibva kasya grnati tat

1८104 api— even 50; rdvana-ddibhyab — to Ravana and others;

dustebhyab — wicked persons; adham—1; varan— benedic-
 DIVYA: In HEAVEN / 147

tions; adam — gave; rdvanasya — of Ravana; tu— but; yat—

what; karma— done; jibvad— tongue; kasya— whose; grndati
— mentions; tat— that.

Nonetheless, I kept on giving benedictions to wicked de-

mons like Ravana. Whose tongue can even mention the
sins Ravana has done?

COMMENTARY: In texts 67 through 78, Brahma elaborates on the

offenses against the Lord for which he considers himself respon-
sible. Having mentioned the killing of Hiranyakasipu, Brahma
goes on to tell of Lord Nrsimha’s dissatisfaction at Brahma’s mis-
takes. The promise of invincibility Brahma gave Hiranyakasipu
resulted in offenses to the Lord’s pure devotee. The Lord takes
such offenses more seriously than offenses directly against Him-
self. After Lord Nrsimha killed HiranyakaSipu, Brahma and other
demigods tried to pacify the Lord. They thought they might de-
serve the Lord’s kind glance and perhaps blessings expressed by
the touch of His feet on their heads. But for some time Lord
Nrsithha remained so furious that He would not even recognize
the demigods standing berore Him. Thus He expressed His dis-
pleasure; and when Brahma finally got the courage to approach
Him, the Lord also expressed displeasure by His words. Finally,
only by the prayers of Prahlada was Lord Nrsirnhadeva calmed.
Seeing this, Brahma thought, “Now that He is pacified He will be
ready to respond gracefully to my prayers.” Lord Nrsirnha, how-
ever, was still annoyed enough to rebuke Brahma. His original
words are recorded in Srimad-Bhdgavatam (7.10.30):

maivam vibho ‘surandm te

pradeyah padma-sambhava
varah krira-nisarganam
ahindm amrtam yatha

“My dear Lord Brahma, O great lord born from the lotus, just
as it is dangerous to feed milk to a snake, so it is dangerous to
give benedictions to demons, who are by nature ferocious and
148 / CHAPTER TWO

jealous. I warn you not to give such benedictions to any demon

again.”
Lord Nrsithha was not going to excuse Brahma for his bad
judgment just because Brahma had been born from the Lord’s
own navel. After all, Brahma was still a finite jiva with the ten-
dency to make mistakes. The Lord’s judgment was later con-
firmed when Brahma gave Ravana supernatural power. Misusing
that power, Ravana disturbed the world, offended Lord Rama-
candra by kidnapping Mother Sita, and committed other odious
crimes.

EI 2

मया दत्ताधिकाराणां खक्रादीनां Hee: |

सदा हतविवेकानां तस्मि्तागासि सस्मर ॥
maya dattadhikaranam
sakrdadinam mahd-madaih
sada hata-vivekadnam
tasminn agamsi samsmara

mayd — by me; datta-adhikdranam — appointed to their posi-

tions; sakra-ddinam— of Indra and others; mahd-madaihb —
by the excessive pride; sadad— constantly; bata— distorted;
vivekdnam— whose discrimination; tasmin—against Him;
agamsi — offenses; samsmara — please remember.

Remember the offenses committed against the Lord by

Indra and other demigods I appointed. The excessive pride
of those demigods constantly perverts their discrimination.

191
वृष्टियुद्धादिनेन्द्रस्य गोवर्धनमखादिषु |
नन्दाहरणबाणीयघेन्वदानादिनाप्पतेः ॥
 DIVYA: In HEAVEN / 149

vrsti-yuddhddinendrasya
govardhana-makhddisu
nandaharana-baniya-
dhenv-adandadindp-pateh

vrsti— by rain; yuddha— battle; ddinad— and so 01); indrasya

— of Indra; govardhana-makha-ddisu — during the sacrifice to
Govardhana and on other occasions; nanda-dharana — kid-
napping Nanda Maharaja; bdniya— belonging to Bana; dhenu
— cows; ddana— by the failure to give; ddind— and so on;
ap-pateh — by the lord of the waters.

Indra sent rain to retaliate for the Govardhana sacrifice,

sometimes fought against the Lord, and committed other
offenses. The lord of the waters, Varuna, offended the Lord
by kidnapping Nanda Maharaja, by failing to return the
cows belonging to Bana, and so on.

TEx 7A

यमस्य च तदाचार्यात्मजदुर्मारणादिना ।
कुवेरस्यापि दुश्चष्टशाङ्गचूडकृतादिना ॥
yamadsyd Ca tad-acaryd-
tmaja-durmdranddina
kuverasyadpi duscesta-
Sankhactida-krtadina

yamasya — of Yamaraja; ca — and; tat-dcadrya — of His teacher;

dtma-ja — the son; durmadrana— by the wrongful death; adina
—and so on; kuverasya — of Kuvera; api— also; duscesta —
evil; Sankhactida — of Sankhactda; krta— by the deeds; ddina
and so on.

Yamaraja made mistakes like allowing the wrongful death

of the son of the Lord’s teacher. And Kuvera was respon-
sible for the wicked misdeeds of Sankhactda and others.
150 / CHAPTER TWO
TEXT 75

अधो Gleb तु दैतेया वैष्णवद्रोहकारिणः |

सर्पाश्च सहजक्रोधदुष्टाः काठियवबान्धवाः ॥
८८100 loke tu daiteya
vaisnava-droha-karinab
sarpds ca sahaja-krodha-
dustah kaliya-bandhavab

adhah loke— in the lower planetary systems; tu— and; ddite-

yab — the Daityas; vaisnava — against Lord Visnu’s devotees;
droha-kadrinab — who act inimically; 5८166 — serpents; ca —
and; sahaja— natural; krodba—with anger, dustab — con-
taminated; kdliya — of Kaliya; bandhavah — friends.

In the lower planetary systems live the Daityas, who al-

ways attack Lord Visnu’s devotees, and also living there are
the serpent friends of Kaliya, who by nature are contami-
nated by anger.

COMMENTARY: Indra had mentioned to Narada that Brahma ap-

points the rulers of the planets. Brahma now turns this praise
around, showing that the same fact is a reason for him to feel
ashamed. These universal rulers have committed numerous
offenses against Lord Visnu, and Brahma considers the offenses
of his subordinates his own. Narada is familiar with these in-
cidents, but Brahma is asking him to remember them for a
moment.
Indra offended Krsna by trying to destroy Vrndavana in the
wake of the Govardhana-puja, and he fought Krsna when Krsna
took away a pdarijdta flower tree for His queen Satyabhama. At
various times Indra dared criticize Krsna, not fully respecting His
supremacy. Although, in an earlier conversation with Narada,
Indra mentioned some of his own offenses, his memory of other
offenses he had committed was covered by subtle pride.
 DIVYA: In HEAVEN / 151

Varuna arrested Krsna’s father, Nanda, for bathing in the

Yamuna at a forbidden time, during the last minutes of the night
at the beginning of the Dvadasi. And Varuna ordered Nanda
Maharaja bound and brought to his court. Varuna is also known
to have failed to return some cows that belonged to Bana and to
have sometimes spoken duplicitously.
Yama, the lord of death, took away the young son of Krsna’s
teacher, Sandipani Muni, allowing the demon Paficajana to kill
the brabmana boy. Sri Visnu Purdna (5.21.30) and other scrip-
tures furthermore describe Yamaraja’s becoming an opponent of
Krsna in battle.
Kuvera’s servant Sankhactda tried to kidnap Krsna’s cow-
herd girlfriends, and as described in the Puranas the two sons of
Kuvera cursed by Narada to become trees were implicated in
collaborating with King 15311158.
Besides the demigods Indra, Varuna, Yama, and Kuvera, who
are the superintendents of the four principal directions, many
minor demigods are also guilty of offenses against Krsna. And
the subterranean serpents come in for blame simply because
they are blood relatives of Kaliya.

TEXT 76

सम्प्रत्यपि मया तस्य स्वयं वत्सास्तधार्भकाः ।

वृन्दावने पात्यमाना भोजने मायया हताः ॥
sampraty api maya (८151८
svayam vatsds tatharbhakab
vrndavane palyamanad
bhojane mayaya hrtab

samprati— just recently; api— also; maya— by me; tasya —

His; svayam — by myself; vatsab — calves, tatha — and; arbha-
kab — young boys; vrnddvane— in Vrndavana; palyamdndb
— being watched after; bhojane— while eating; mayaya — by
magic; hrtab — taken away.
152 / CHAPTER TWO

And recently by my magic I stole the calves and young

friends the Lord was watching after in Vrndavana. I took
them all away while the boys were having lunch.

COMMENTARY: In Brahma’s opinion, this last offense — his own

— was worse than all the transgressions committed by the other
demigods. While Krsna was enjoying lunch with His friends
in the sacred forest of Vrndavana, Brahma disturbed Him by
stealing the cows and boys Krsna was personally protecting.
Resorting to mystic power, Brahma removed them from Krsna’s
presence and hid them in a cave.

१.17

ततो वीक्ष्य महाश्चर्यं भीतः स्तुत्वा नमत्तपि ।

धृष्टोऽहं वच्चितस्तेन गोपबाककलीलया ॥
tato viksya mahascaryam
bhitah stutva namann api
dhrsto ‘ham vancitdas tena
eopda-balaka-lilaya

tatahb — subsequently; viksya— seeing; mahd-dscaryam —

most amazing wonders; bhitab — frightened; stutvud — offering
prayers; naman — bowing down; api— and; dhrstab — auda-
cious; aham —1, vancitab — deceived; tena— by Him; gopa-
balaka — as a cowherd boy; /ilaya — who plays.

I then saw some most amazing wonders and became

frightened. Offering prayers and bowing down to the Lord,
I thought, “I am so arrogant! But now, in His pastime as a
cowherd boy, He has tricked me.”

COMMENTARY: Krsna arranged for Brahma to see that He had

continued playing with the boys and calves for a whole year,
even after Brahma had supposedly kidnapped them. Brahma
saw each of the boys and calves assume the spiritual form of the
 DIVYA: In HEAVEN / 153

Personality of Godhead, each holding within Himself all the uni-

verses. Suddenly realizing the seriousness of his offense, Brahma
became afraid. He thought himself arrogant because he had now
dared approach with prayers and obeisances the Lord he had
repeatedly offended. Brahma focused his mind on Lord Krsna
standing before him as a small cowherd boy holding a handful of
chipped rice and yogurt from someone else’s plate, and Brahma
was astounded. The Lord had defeated him, and now the Lord
Was not even responding to his prayers.

TEXT 70

तस्य स्वाभाविकास्यान्जप्रसादेक्षणमाव्रतः ।
हृष्टः स्वं बहु मन्ये स्म तसम्पियत्रजभूगतेः ॥
tasya svabhavikasyabja-
prasddeksana-matratah
hbrstah svam bahu manye sma
tat-priya-vraja-bhu-gateh

tasya — His; svabhavika—spontaneous; dsya— from His face;

abja — lotuslike; prasdda— of satisfaction; iksana—by the
glance; mdatratab — merely; hrstab — joyful; svam— myself;
bahu— highly; manye sma—1 regarded; tat— His; priya —
dear; vraja-bhu — the land of Vraja; gateh — because of having
visited.

Simply by the spontaneous glance of favor upon me from

His lotus face, I became joyful. I realized how fortunate I
was to have visited the land of Vraja, which is so dear to
Him.

COMMENTARY: Narada might wonder how everything seemed

all right with Brahma so soon after Brahma’s blunder and embar-
rassment. How was he now sitting happily in his own abode?
One answer Brahma gives here is that he at once felt the pur-
pose of his life fulfilled just by seeing the Lord’s ever-smiling
154 / CHAPTER TWO

face. And he had also received the rare opportunity to stay a

short time in Sri Vraja~-dhama. Vraja is the most sacred land, and
Krsna is the only shelter of its residents; thus Brahma felt that
after having mistreated the calves and cowherd boys of Vraja it
was best for him to leave quickly and go back to Brahmaloka.

1.19

तत्रात्मनश्चिरस्थित्यापराधाः स्युरिति त्रसन्‌ |

अपासरं किमन्यैस्तन्‌ निजासोभाग्यवर्णनैः ॥
tatratmanas cira-sthityd-
paradhab syur iti trasan
apasaram kim anyais tan
nijdsaubhagya-varnanaib

tatra— there (in Vraja-bhumi); adtmanab— my; cira— long;

sthitya — by stay; aparadhab — offenses; sywb—there might
be; iti— thus; trasan—fearing; apdsaram—I1 went away; kim
—what need is there; anyaib—for more; tat— therefore;
nija— my; asaubhagya— of the ill fortune; varnanaih—
descriptions.

Fearing I would commit more offenses if I stayed there too

long, I then went away. What else need I tell you about my
ill fortune?

COMMENTARY: Vraja-bhumi is the place of the Supreme Lord’s

intimate dealings with His dearmost devotees. Materialistic per-
sons should not stay there longer than a few days, long enough
to gain transcendental benefit from contact with the holy dhama
but not long enough to become offensive toward the dhadma and
its residents. Brahma, thinking himself one of the ordinary condi-
tioned souls, had returned quickly to his own place. Now he had
nothing more to say about his own shortcomings, since he felt
he had adequately refuted each point of Narada’s praise.
 DIVYA: In HEAVEN / 155

TEXT 80

अथ ब्रह्याण्डमध्येऽस्मिन्‌ aes 4a कृपास्पदम्‌ |

विष्णोः किन्तु महादेव एव ख्यातः सखेति यः ॥
८110८ brabmanda-madhye 5111117
tadrn nekse krpdspadam
visnoh kintu mahdadeva
eva khydtah sakheti yab

atha— actually; brabmdnda— the universe; madhye—within;

asmin — this; tadrk — such; na ikse —1 do not see; krpd-dspa-
dam — a recipient of the mercy; visnoh — of Lord Visnu; Rintu
— but; mahd-devah — Mahadeva Siva, eva — only; khyatab —
famous; sakhad — the friend; iti— thus; yab — who.

In fact, in this universe I see no object of Lord Visnu’s

mercy equal to Mahadeva Siva. He is famous as the dear
friend of the Lord.

COMMENTARY: Other than Lord Siva, everyone in every part of

the universe — upper, middle, and lower — is imperfect. Al-
though certain persons like Prahlada will be described later in
this book as greater devotees of Krsna than Lord Siva, strictly
speaking they are not residents of the material world. Because
the character of a devotee like Prahlada is untouched by material
contamination, anywhere he resides is spiritual. Thus Lord
Brahma is not speaking inconsistently.
Because Brahma and Siva are both guma-avatdras, the Su-
preme Lord deals with them similarly. Brahma can understand
Lord Krsna’s mercy on Lord Siva because it resembles something
within his own experience. But the exceptional mercy obtained
by a person much greater than himself is beyond Brahma’s
ability to understand. Only things in some way similar can be
meaningfully compared as greater and lesser. For example, the
weight of a blade of grass is so extremely different from that of a
mountain that one cannot sensibly compare them. Thus when
156 / CHAPTER TWO

goddess Ganga, as we are told in Sri Hari-vamisa, declares the

ocean more fortunate than herself, she does not compare herself
with Brahma, who is much more fortunate still. In the same way,
Brahma here compares himself with Lord Siva and not with even
greater Vaisnavas like Prahlada, what to speak of the cowherd
boys and other inhabitants of Vraja.

TEXT OL

यश्च श्रीकृष्णपादाब्जरसेनोन्मादितः सदा |

अवधीरितसर्वार्थपरमेशर्यभोगकः ॥
yas ca Sri-krsna-padabja-
rasenonmdditah sada
avadbhirita-sarvartha-
paramaisvarya-bhogakah

yah — who; ca—and; Ssri-krsna — of Sri Krsna; pdda-abja —

of the lotus feet; rasena— by the transcendental taste; uwnmd-
ditab — because of being intoxicated; sada — always, avadbirita
— disregarding; sarva—all, artha—normal goals of life;
parama-aisvarya — of universal supremacy; bhogakab— the
facilities for enjoyment.

Lord Siva is always intoxicated by the taste found at Sri

Krsna’s lotus feet. He therefore has no interest in any
of the normal goals of life, even up to rulership of the
universe and the sense enjoyment such rulership provides.

10

अस्मादूशो विषयिणो भोगसक्तान्‌ हसतरिव ।

घुस्तूरा्कास्थिमालाधृग्‌ नयनो भस्मानुकेपनः ॥
asmddrso visayino
bhogasaktan hasann iva
 DIVYA: Jn HEAVEN / 157

dhusturarkdsthi-mala-dhrg
nagno bhasmanulepanah

asmddrsab — like myself; visayinab— materialists; bhoga-

dsaktan — addicted to sense gratification; hasan — laughing at,
iva — as if; dbustura — of dhustura, an intoxicating weed; arka
— arka leaves; asthi—and bones; mdla— garlands; dhrk—
wearing; nagnab — naked; bhasma— with ashes; anulepanah
smeared.

As if ridiculing materialists like me, who are simply ad-

dicted to sense enjoyment, he goes around naked, wearing
garlands of dhustura, arka, and bones and smeared all
over with ashes.

TEXT 83

विप्रकीर्णजटाभार उन्मत्त इव Bid |

तथा SONAR: कृष्णपादाब्जशोचजाम्‌ |
गङ्गां मूर्ध्नि वहन्‌ हर्षान्‌ ARIA कयते जगत्‌ ॥
viprakirna-jata-bhara
unmatta 1८८ ghurnate
tatha sva-gopanasaktab
krsna-pddabja-sauca-jam
gangam murdhni vahan harsan
nytyams ca layate jagat

viprakirna — scattered; jata — of matted locks, bhara — with a

mass; unmattahb —a madman; iva — like; ghtuirnate — wanders
about; tathad— nonetheless; sva— himself; gopana— to con-
ceal; aSaktab — unable, krsna-pada-abja — Krsna’s lotus feet;
Sauca-ja4m— born of the water that washes; gargam— the
Ganga; miirdhbni—on his head; vahan— carrying; harsat —
out of joy; nrtyan — dancing; ca — and; layate— he destroys;
jagat— the universe.
158 / CHAPTER TWO

His matted locks scattered about, he moves around aim-

lessly like a madman, yet he is unable to conceal his glo-
ries. With joy he carries on his head the Ganga, born from
the water that washed Krsna’s lotus feet. When he dances
he destroys the universe.

COMMENTARY: Lord Siva rejects with disdain the ambitions of

religiosity, economic development, sense gratification, and lib-
eration. He has no desire to be an independent controller and
enjoyer. The satisfaction others derive from worldly pursuits and
the achievement of supremacy does not attract him. He identifies
himself fully as a servant of Krsna.
In Lord Siva’s view, demigods like Brahma and Indra are
addicted to sense enjoyment. Their celestial garlands, orna-
ments, and perfumes last only a short time and so leave them
dissatisfied. Better than the decorations of the demigods are his
own garlands, made of bones and intoxicating weeds, which at
least cause no disappointment when they decay. These strange
ornaments, Lord Siva thinks, are no less substantial than Indra’s
and Brahma’s divine garlands. But these are only Lord Siva’s
external decorations; his real ornament and his real enjoyment
are found in the mercy of Sri Krsna. Humbly thinking himself
bereft of that mercy, he feels fit to wear weeds and bones. With
such ideas in mind, the great Lord Siva conducts himself in his
own peculiar way.

TEXT 84

कुष्णप्रसादात्तेनैव AeA ।
अभीष्टर्पयितुं मुक्तिस्तस्य पलचापि राक्यते ॥
krsna-prasadat tenaiva
mddrsam adhikadrinam
abbistarpayitum muktis
1८151८1 patnydpi Sakyate
 DIVYA: In HEAVEN / 1 59

krsna-prasddat— due to Krsna’s grace; tena — by him; eva —

indeed; mdadrsam— like myself; adhikdrinam— to fit candi-
dates; abhista — desirable; arpayitum — to be awarded; muktib
— liberation; tasya— his; patnya—by the wife; api— also;
Sakyate — able.

By Krsna’s grace, Lord Siva and his wife are able to award
liberation to candidates like me who eagerly want it.

COMMENTARY: Principal demigods like Indra and Brahma enjoy

high posts in the administration of the universe. But after carry-
ing out extensive duties for many millions of years, they may tire
of this burden. Thus liberation from material existence begins to
look more and more attractive to them. In the midst of all the
pomp and luxury of heavenly rulership, many demigods quietly
harbor the desire for liberation. Here Lord Brahma groups him-
self with lesser demigods, even though he is an empowered
incarnation of the Personality of Godhead. Speaking from humil-
ity, he describes himself as just another appointed administrator
with selfish motives of his own.

TEXT 85

अहो सर्वेऽपि ते मुक्ताः शिवलोकनिवासिनः |

मुक्तास्तत्कृपया कृष्णभक्ताश्च कति नाभवन्‌ ॥
aho sarve pi te muktab
Sivd-loka-nivasinah
muktds tat-krpaya krsna-
bhaktds ca kati nabhavan

abo —ah; sarve— all; api—and; te— they; muktab — liber-

ated; Siva-loka — on Lord Siva’s planet; nivdsinab — those who
live; muktab — liberated souls; tat-krpaya — by his mercy; krsna-
bhaktab — devotees of Krsna; ca — and; kati— how many; na
abhavan — have not become.
160 / CHAPTER TWO

Indeed, everyone who lives on Lord Siva’s planet is

liberated. By his mercy, so many persons have become lib-
erated souls and even pure devotees of Krsna.

COMMENTARY: Lord Siva is nitya-mukta, eternally liberated, and

his devotees are liberated also. Many other fortunate souls living
on lower planets like the earth have also been blessed by his
mercy and instructions, which have given these souls the strength
to advance spiritually in various ways.

TEXT OO

कृष्णाच्छिवस्य भेदेक्षा महादोषकरी मता |

आगो भगवता स्वस्मिन्‌ क्षम्यते न शिवे कृतम्‌ ॥
krsnac chivasya bhedeksa
mahda-dosa-kari mata
ago bhagavatda svasmin
ksamyate na Sive krtam

krsnat— from Krsna; Sivasya — of Siva; bheda-iksd — seeing as

different; mahd-dosa — of grave error; Rari— the cause; mata
— is considered; dgahb — sin, bhagavatad — by the Personality of
Godhead; svasmin — against Himself; ksamyate— is tolerated;
na — not; sive against Lord Siva; krtam— committed.

To consider Lord Siva different from Krsna is a serious

spiritual deviation. The Personality of Godhead tolerates
offenses against Himself but not against Lord Siva.

COMMENTARY: Lord Siva is described as a recipient of Lord

Visnu’s mercy, but this does not mean that the two Lords are dif-
ferent from one another in the same way that Lord Visnu differs
from the jivas. The Padma Purana includes the Namdaparadha-
bhanjana-stotra, a list of ten offenses against chanting Lord
Visnu’s names. Therein it is said:
 DIVYA: In HEAVEN / 161

Sivasya Sri-visnor ya tha guna-namddi sakalam

dhiya bhinnam pasyet sa khalu hari-ndmahita-karah

“One who sees differences between any of Lord Siva’s qualities

and names and those of Sri Visnu is an antagonist to hari-
nama. (Padma Purana, Brabma-khanda 25.15) Lord Visnu can-
not tolerate offenses against Lord Siva, because Lord Siva is the
greatest of Lord Visnu’s empowered incarnations. Lord Siva is
especially empowered to distribute in the material world the
elevated tastes of pure devotional service.

TEXTS 87-88

शिवदत्तवरोन्मत्तात्‌ त्रिपुरेरतो मयात्‌ |

तथा वृकामुरादेश्च सट्टं परमं गतः ॥
जिवः समुद्धुतोऽनेन हर्षितश्च वचोऽमृतैः |
तदन्तरङ्गसदुक्तचा कृष्णेन वटावर्तिना |
स्वयमाराध्यते चास्य माहात्म्यभरतिद्रये ॥
Siva-datta-varonmattat
tripuresvarato mayat
tatha vrkdsurddes ca
sankatam paramam gatab

Sivah samuddhrto ‘nena

harsitas ca vaco-'mrtaib
tad-antaranga-sad-bhaktya
krsnena vasa-vartinad
svayam arddhyate casya
mahatmya-bhara-siddhaye

Siva — by Lord Siva; datta — given; vara — because of the bene-

diction; unmattdt — intoxicated; tripura-isvaratah — due to the
master of Tripura; maydt— Maya Danava; tatha — also; vrka-
asura-adeh — due to the demon Vrka and others; ca— and;
162 / CHAPTER TWO

sankatam — danger; paramam—extreme; gdtah— experi-

enced: sivab — Lord Siva; samuddhrtah — saved; anena— by
Him; harsitab — encouraged; ca — and; vacah — by the words;
amrtaih — nectarean; tat— to Him; antah-anga — intimate; sat
— pure; bhaktya — with devotion: krsnena — by Krsna; vdSa-
(८1111114 — who acted under his control; svayam — himself; arda-
dhyate — is worshiped; ca — and; asya — his; mahatmya — of
the glories; bhara— the completion; siddhaye — to effect.

When Maya, the master of Tripura, grew intoxicated with

pride by Lord Siva’s benediction and placed Lord Siva in
danger, and when Lord Siva was troubled by other de-
mons, like Vrkasura, the Supreme Lord saved him and
encouraged him with nectarean words. And sometimes,
to broadcast Lord Siva’s glories, Lord Krsna takes the
role of his subordinate and worships him with intimate
devotion.

COMMENTARY: Lord Siva once empowered Maya Danava to

construct for the demons of Tripura a well of heavenly nectar
that could revive the dead. On another occasion, Lord Siva
granted Vrkasura the power to crack anyone’s head into pieces
by merely touching it with his hand. Lord Siva also granted
great strength and influence to demons like Ravana. Each of
these demons became intoxicated with his acquired perfections
and created trouble for Lord Siva. Maya made it difficult to de-
stroy Tripura, Vrka tried to test his power on Lord Siva’s head,
compelling Lord Siva to flee for his life, and Ravana moved
Kailasa Mountain from its base. Each time, Lord Krsna came
to save Lord Siva. He drank up Maya Danava’s well, beguiled
Vrka into touching his own head, and, as Sri Ramacandra, killed
Ravana with bow and arrows. These famous episodes, briefly
alluded to here, are elaborately described in various scriptures,
including Srimad-Bhdgavatam.
Brahma points out that although Lord Nrsirhhadeva had re-
buked him, the Supreme Lord did not treat Lord Siva’s offenses
the same way. Instead, responding to Lord Siva’s remorse, the
 DIVYA: In HEAVEN / 163

Lord generally tried to encourage him, saying for example about

Vrkasura:

aho deva mahddeva

0८/00 ‘yam svena papmanad

hatah ko nu mahatsv isa

jantur vai krta-kilbisab
ksemi syat kim u visvese
krtdgasko jagad-gurau

“Just see, O Mahadeva, My lord, how this wicked man has been
killed by his own sinful reactions. Indeed, what living being can
hope for good fortune if he offends exalted saints, what to speak
of offending the lord and spiritual master of the universe?”
(Bhadgavatam 10.88.38-39)
The Supreme Lord in His incarnation as ParaSurama wor-
ships Lord Siva in loving reciprocation by advertising Lord Siva’s
greatness.

TEXTS 89-90

तिष्ठतापि स्वयं साक्षात्‌ कृष्णेनामृतमन्धने |

प्रजापतिमिराराध्य स गौरीप्राणवलभः ॥
समानाय्य विषं घोरं पाययित्वा विभूषितः ।
महामहिमधाराभिरभिषिक्तश्च तत्स्फुटम्‌ ॥
tisthatapi svayam saksat
krsnendmrta-manthane
prajapatibhir aradhya
sa gaurt-prana-vallabhah

samandayya visam ghoram

payayitva vibhusitab
maha-mahima-dharabhir
abhisiktas ca tat sphutam
164 / CHAPTER TWO

tisthata — who was present, api— although; svayam — in per-

son; sdksadt— visibly; krsmena— by Krsna; amrta — of nectar;
manthane — at the churning; prajd-patibhib — by the rulers of
the universe; adradhya— being worshiped; sab—he; gauri-
prana-vallabhab — the life and soul of Gauri;. samandayya—
collecting; visam— poison; ghoram—terrible; payayitua —
drinking; vibbusitab — ornamented, mahd-mahima— of top-
most glory; dhdrabhib — by floods; abhisiktab — ceremonially
bathed; ca and; tat— thus; sphutam — visibly.

Although Krsna was personally present at the churning of

nectar from the Milk Ocean, He and the rulers of the uni-
verse chose to worship Lord Siva, the life and soul of Gauri.
Lord Siva collected and drank the terrible poison, which
thereafter became his ornament. He was then ceremoni-
ally bathed in the presence of everyone assembled and was
glorified with floods of praise.

COMMENTARY: In the presence of Lord Krsna the demigods had

no need to fear destruction from the Halahala poison churned
from the Ocean of Milk. Krsna chose, however, not to counteract
the poison Himself but to give Lord Siva an opportunity to show
his prowess. The Supreme Lord and the Prajapatis honored Lord
Siva with Vedic hymns and other prayers, entreating him to save
them. Their request was so strongly presented that Lord Siva took
the risk of drinking all the poison, ignoring the objections of his
dear wife, Gauri. The demigods praised Lord Siva for a feat even
Lord Visnu had not performed. From then on, the blue marks
made on Lord Siva’s throat by the poison became renowned as
his unique ornament.

TEXT 91
पुराणान्येव गायन्ति CASA हरे्हरे ।
जलायते हि त्वयाप्येतत्‌ परं च स्मर्यतां मुने ॥
 DIVYA: In HEAVEN / 165

purdndny eva gayanti

daydlutvam harer hare
Jnayate hi tvayadpy etat
param ca smaryatam mune

purdandni— the Purdnas; eva — certainly; gayanti— sing; dayd-

lutvam — about the compassion, areb — of Lord Hari; hare —
toward Lord Hara (Siva); jridyate— it is known; hi— certainly;
tvaya — by you; api—also; etat— 11115; param— more; ca—
and; smaryatam — please just remember; mune — O thoughtful
sage.

The Puranas sing of Lord Hari’s compassion toward Lord

Hara. You surely know all this and more, O thoughtful
sage. To recall these glories, you need only exercise your
memory.

COMMENTARY: Lord Hari’s attitude toward Lord Hara is some-

thing like a father’s affection for his son. Narada can remember
other instances of Lord Siva’s displaying his glories — for ex-
ample, when he blessed Lord Krsna to have an excellent son,
Samba.

TEXT 92

श्रीपरीक्षिदुवाच
गुरं प्रणम्य तं गन्तुं कैलासं गिरिमुत्सुकः ।
MOIR: पुनस्तेन स्वपुत्रः पुत्रवत्सठे ॥
Sri-pariksid uvdca
gurum pranamya tam gantum
kailasam girim utsukab
dlaksyoktah punas tena
sva-putrah putra-vatsale

Sri-pariksit uvdca — Sri Pariksit said; gurum— to his spiritual

master; pranamya — bowing down; tam— there; gantum— to
166 / CHAPTER TWO

go; kailasam girim—to Kailasa Mountain; utsuwkab — eager;

dlaksya — noticing; uktab— addressed; punah— again; tena
— by him (Brahma); sva-putrab — his son; putra — to your son;
vatsale — O you who are affectionate.

Sri Pariksit said: O dear mother, affectionate protector of

your son, Narada bowed down to his spiritual master, Lord
Brahma. And when Brahma saw his son Narada eager to
set off for Kailasa, Brahma then told him something more.

COMMENTARY: A father should be honored as a kind of spiritual

master, all the more if he has given essential instructions in Krsna
consciousness. Brahma is the father of all fathers among the liv-
ing entities, and he personally taught his youngest son, Narada,
the science of Srimad-Bhdgavatam. Because Brahma is omni-
scient within the material universe, he knew that Narada wanted
to go to Mount Kailasa, Lord Siva’s abode in the universe. Notic-
ing that Narada was glancing down from Brahmaloka in the
direction of Kailasa, Brahma decided to suggest a better idea.

TEXT 93

श्रीब्रह्मोवाच
कुवेरेण पुराराध्य भक्तया Sat वशीकृतः |
ब्रह्माण्डाभ्यन्तरे तस्य कैलासेऽधिकृते गिरौ ॥
sri-brahmovdca
Ruverena purarddhya
bhaktya rudro vasi-krtab
brabmandabhyantare tasya
kaildse ‘dhikrte girau

Sri-brabma uvdca— Sri Brahma said; kuwverena — by Kuvera;

pura — in ancient times; dradhya — being worshiped; bhaktya
— with devotion; rudrab — Lord Siva; vasi-krtab — brought un-
der control; brahbmanda-abhyantare — within the universe; tasya
 DIVYA: In HEAVEN / 167

— his (Kuvera’s); kaildse— on Kailasa; adhikrte— appointed;

girau — on the mountain.

Sri Brahma said: Kuvera once earned the gratitude of Lord

Siva by devotedly worshiping him. From then on, within
this universe, Lord Siva has submitted to Kuvera’s author-
ity, on Kuvera’s Mount Kailasa.

TEXT 94
तद्विदिक्पाठरूपेण तद्योग्यपरिवारकः |
वसत्याविष्कृतस्वत्पवैभवः सततुमापतिः ॥
tad-vidik-pdla-rupena
tad-yogya-parivarakah
vasaty aviskrta-svalpa-
vaibhavah sann umd-patib

tat— his; vidik— of the sub-direction; pdla-riipena— as the

guardian; tat — for him (Lord Siva); yogya — suitable; parivara-
kab — having attendants; vasati— he lives; adviskrta — manifest;
su-alpa — slight, vaibhavah — his opulence; san — thus present;
umd-patib — the husband of Uma.

Lord Siva, the husband of Umi, lives there as the guardian

of Kuvera’s side of the heavenly sphere. Accompanied by
suitable attendants, he shows but a small fraction of his
opulence.

COMMENTARY: Kuvera, the appointed treasurer of heaven, rules

the northeast. Pleased with Kuvera, Lord Siva, despite his own
elevated position, takes up menial service as Kuvera’s guard.
Lord Siva’s wife, Uma, and several of his associates and servants
accompany Lord Siva in Kailasa, which, compared with his eter-
nal abode, outside the universe, is modest in opulence and en-
tourage. Brahma implies, “If you go see Lord Siva on Kuvera’s
168 / CHAPTER TWO

Kailasa, you will not be able to understand fully how much

greater Lord Siva is than I.”

TEXT 95

यथा हि कृष्णो भगवान्‌ Area भक्तियन्त्ितः |

मम लोके स्वरादो च वसत्युचितलीकया ॥
yatha hi krsno bhagavan
madrsam bhakti-yantritab
mama loke svar-ddau ca
vasaty ucita-lilaya

yatha — as, hi— indeed; krsnab — Krsna; bhagavan — the Per-

sonality of Godhead; madrsam — of persons like me; bhakti —
by the devotion; yantritab — brought under control; mama—
my; /oke—on the planet; svab—in heaven; ddau— else-
where; ca — and; vasati— lives, ucita — appropriate, /ilaya —
with pastimes.

Just as the Personality of Godhead Krsna, brought under

control by the devotion of servants like me, resides on my
planet, and in heaven and elsewhere, Lord Siva lives in
Kailasa, displaying suitable pastimes.

COMMENTARY: The Supreme Lord reciprocates with His best

devotees in this world — Brahma, Kasyapa, and so on — by liv-
ing with them personally in heaven, below heaven on the earth,
above heaven on Maharloka, and elsewhere. In each incarna-
tion, the Lord appears with suitable pastimes, paraphernalia,
family, and friends.

TEXT 06

अथ वायुपुराणस्य मतमेतद्‌ ब्रवीम्यहम्‌ ।

श्रीमहादेवलोकस्तु सप्तावरणतो बहिः ॥
 DIVYA: In HEAVEN / 169

atha vayu-purdnasya
matam etad bravimy aham
sri-mahddeva-lokas tu
saptavaranato bahih

८10८ — now; vdyu-purdnasya — of the Vayu Purdna; matam

— opinion; etat— this; bravimi— shall speak; aham—1;, Sri-
maha-deva — of Sri Mahadeva; lokah — the planet; tu — and;
sapta-davaranatah — the seven coverings (of the material uni-
verse); bahih — outside.

Now let me tell you the opinion of the Vayu Purana: The
abode of Sri Mahadeva lies outside the seven coverings of
the universe.

COMMENTARY: The material universe is enclosed within seven

concentric shells made of earth and the other basic elements.
Outside them all lies the imperishable realm of Lord Siva. In
contrast to all the planets inside the shells, planets that are tem-
porary products of material nature, this abode of Lord Siva’s is
not a creation of Maya. In Sivaloka there is no unhappiness. That
world is attained by the best of Lord Siva’s devotees — the ones
who understand him to be nondifferent from Sri Krsna — not the
Saivites who are karmis or jridnis or who worship Lord Siva as
an independent supreme controller.

TEXTS 97-98

नित्यः सुखमयः सत्यो कभ्यस्तत्सेवकोत्तमेः ।

समानमहिमश्रीमत्परिवारगणावृतः ॥
महाविभूतिमान्‌ भाति सत्परिच्छदमण्डितः |
श्रीमत्सङूर्षणं AAS तत्र सोऽर्चयन्‌ |
निजेषटदेवतात्वेन किं वा नातनुतेऽदुतम्‌ ॥
170 / CHAPTER TWO

nityab sukha-mayabh satyo

labbyas tat-sevakottamaib
samana-mahima-srimat-
parivara-ganavyta h

mahad-vibhutiman bhati
sat-paricchada-manditab
Srimat-sankarsanam svasmad
abhinnam tatra so ‘rcayan
nijesta-devatatvena
kim va ndtanute ‘dbhutam

nityab — eternal; sukha-mayah — full of happiness; satyab —

substantially real; labhyah attainable; tat— his; sevaka-utta-
maib — by the best servants; samdadna — equal; mahima — with
glories; Srimat— opulent, parivdra-gana — by associates; dvrtab
surrounded; mahd-vibhiti-man— possessed of great splen-
dor; bhati— is manifest, sat— transcendental; paricchada —
with regalia; manditahb — adorned, srimat-sankarsanam — 911-
man Sankarsana; svasmat—from Himself, abbinnam—non-
different; tatra — there, sab — he; arcayan — worshiping; nija
—his own; ista-devatdtvena— as the personal Deity; kim —
what; vd — or; na — does not; Gtanute display; adbhutam —
wonderful.

Eternal and full of happiness, that abode is absolutely real.

It can be attained by the best of Lord Siva’s servants. There
Lord Siva, served by the most excellent regalia, reveals
himself in his full splendor, surrounded by companions
who share opulence and beauty equal to his. As his per-
sonal Deity he worships Lord Sankarsana, nondifferent
from himself. What amazing wonders does Lord Siva in
this manifestation not display?

COMMENTARY: In his original abode, Lord Siva displays his full

opulence, including ever-existing palaces and airplanes and his
unequaled personal assets of religion, wealth, sense enjoyment,
liberation, and devotion to the Supreme Lord. His emblems of
 DIVYA: In HEAVEN / 171

rulership, such as his jewelry, camara fans, and royal umbrella,

surpass those of Brahma and the other demigods. On Sivaloka
Lord Siva always worships the Personality of Godhead in His
form as Sri Sankarsana, who has thousands of serpent hoods.
Both Lord Sankarsana and His expansion Lord Siva are incarna-
tions of the Supreme Godhead, and so they are nondifferent.
When the time comes for the material universe to be annihilated,
Rudra the destroyer appears from Sri Sankarsana. That Rudra is
the specific aspect of Lord Siva who presides over the material
mode of ignorance.
Everyone who sees Lord Siva worshiping Sankarsana — one
expansion of the Supreme worshiping another — becomes as-
tonished, especially when Lord Siva dances in ecstasy and offers
wonderful prayers. Lord Siva’s worship of Sri Sankarsana can
also be seen in the earthly planetary system, in [lavrta-varsa,
as Sukadeva Gosvami describes in the Fifth Canto of Srimad-
Bhagavatam, Chapter Seventeen.

TEXT 99

तत्र गन्तुं भवाज्छक्तः श्रीटिवे गुद्धभक्तिमान्‌ |

अभिगम्य तमाश्रित्य कृपां कृष्णस्य WAT ॥
{८111८ gantum bhavan chaktab
Sri-sive Suddha-bhaktiman
abhigamya tam dsritya
krpam krsnasya pasyatu

tatra — there; gantum—to go; bhavan— you; saktab— ca-

pable; s77-Sive — for Lord Siva; Suddha-bhakti-madn — endowed
with pure devotion; abhigamya— approaching; tam— him;
asritya — taking shelter; krypadm—the mercy; krsyasya— of
Krsna; pasyatu — please see.

You have the power to go there because you have pure

devotion for him. Therefore go, take shelter of him, and
see the real mercy of Krsna.
172 / CHAPTER TWO

COMMENTARY: Because Narada respects Lord Siva properly, as

an expansion nondifferent from Lord Krsna, and therefore
loves Lord Siva with spontaneous devotion, there is no bar to
his entering Sivaloka. If Narada is to go there and take shelter
of Lord Siva by offering respects and praise, he will be able to
see the mercy of Krsna in the ecstasy and opulences of Lord
Siva.

7. 129.

श्रीपरीक्षिदुवाच
इत्येवं शिक्षितो मातः शिव कृष्णेति कीर्तयन्‌ |
नारदः शिवलोकं तं प्रयातः कोतुकादिव ॥
Sri-pariksid uvdca
ity evam Siksito madtab
siva krsneti kirtayan
naradah sivda-lokam tam
prayatah kautukdd iva

Sri-pariksit uvdca — Sri Pariksit said; iti— in these words; evam

— thus; siksitah — instructed; matah — O mother; Siva krsna —
“Siva! Krsna!”; iti—thus; kirtayan— chanting; ndradab—
Narada; Siva-lokam—to Sivaloka; tam—there; praydtab —
gone; kautukdt — with great eagerness; ivad—as.

Sri Pariksit said: My dear mother, after Narada received

these instructions he departed for Sivaloka with joyful an-
ticipation, chanting “Siva! Krsna!”

COMMENTARY: The gist of Brahma’s advice to Narada is that he

should have faith in Lord Siva as nondifferent from Lord Sri
Krsna. Even though this advice was familar to Narada, he was
inspired to hear it. He welcomed the opportunity Brahma was
giving him to show the world the extent of Lord Siva’s glories.
 DIVYA: In HEAVEN / 173

He was also curious about what he would find when he arrived

at Sivaloka.

Thus ends the second chapter of Part One of Srila Sanatana

(05८4177 ऽ Brhad-bhagavatamrta, entitled “Divya: In Heaven.”
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 TEXTS I—4

श्रीपरीक्षिदुवाच
भगवन्तं हरं तत्र भावाविष्टतया हरेः |
नृत्यन्तं कीर्तयन्तं च कृतसङ्कर्षणार्चनम्‌ ॥
भृटा नन्दीश्वरादींश्च Saas निजानुगान्‌ |
प्रीत्या सजयराब्दानि गीतवाद्यानि तन्वतः ॥
देवीं चोमां प्रसन्तं करतालीषु कोविदाम्‌ |
GIES मुनिर्हष्टोऽनमद्रीणां निनादयन्‌ ॥
परमानुगृहीतोऽपि कुष्णस्येति मुहरमुहुः |
जगौ सर्वं च पित्रोक्तं सुस्वरं समकीर्तयत्‌ ॥
Sri-pariksid ८८4८८
bhagavantam haram tatra
bhavavistataya hareb
nrtyantam kirtayantam ca
kyrta-sankarsanarcanam

bhrsam nandisvarddims ca
slaghamdanam nijanugan
pritya sa-jaya-sabdani
gita-vadyani tanvatah
178 / CHAPTER THREE

devim comadm prasamsantam

kara-talisu kovidam
durdd drstva munir hrsto
‘namad vinam ninddayan

paramanugrhito 51
krsnasyeti mubur mubub
jagau sarvam ca pitroktam
su-svaram samakirtayat

Sri-pariksit uvaca— Sri Pariksit said; bhagavantam —godly;

haram— Lord Siva, tatra— there; bhava — of devotional love;
avistataya — in a trance; hareh — for Sri Hari; nrtyantam —
dancing; kirtayantam — chanting; ca — and; krta — having per-
formed; sankarsana-arcanam — worship of Lord Sankarsana;
bbrsam — enthusiastically; nandisvara-ddin — Nandisvara and
others; ca and; slaghamdanam — praising; nijd-anugadn — his
own followers; pritya — affectionately; sa-jaya-sabdani — with
shouts of “Jaya”; gita song; vddydni—and instrumental music;
tanvatab — who were vibrating; devim—the goddess; ca—
also; umadm— Uma; prasamsantam — praising; kara-talisu —
in styles of hand-clapping; Rovid4m— expert, durat— from a
distance; drstud seeing; munip —the sage Narada; brstab —
delighted; anamat — he bowed down; vindm — his vind; nind-
dayan — and sounding it; parama — supremely; anugrhitah —
favored; asi— you are; krsnasya — by Krsna; iti— thus; muhbub
mubub—again and again; jagau—he sang; sarvam— all,
ca— and; pitra—by their father (Brahma); wktam— spoken;
su-svaram — in a sweet voice; samakirtayat — he recounted.

Sri Pariksit said: Arriving in Sivaloka, from a distance the

sage Narada saw Lord Siva, Sri Hara, who had just finished
his worship of Lord Sankarsana, Sri Hari. Entranced in ec-
static love, Lord Siva was dancing and loudly singing the
glories of his Lord, while his associates played instrumen-
tal music and shouted “Jaya! Jaya!” With great affection he
praised his assistants like Nandisvara, as well as the god-
 PRAPANCATITA: Beyond the MATERIAL WORLD / 179

dess Uma, who was expertly clapping her hands. The sight
of all this delighted Narada. Vibrating his vina and nodding
his head to show respect, he called out several times, “You
are the greatest recipient of Krsna’s mercy!” and in a sweet
voice he recounted to Lord Siva everything just told him by
their father, Lord Brahma.

COMMENTARY: Lord Siva had just finished worshiping his Deity,

Lord Sankarsana. The rituals of his worship were similar to those
Narada had witnessed on earth at Prayaga, but at the end of the
worship Lord Siva displayed the symptoms of ecstasy described
in this verse. Worship of the Supreme Lord’s Deity attracts both
neophytes and advanced souls, but Vaisnavas who are fully self-
realized enjoy intimate relationships with their worshipable Deity.
For such Vaisnavas the Lord’s acceptance of even the simplest
act of devotion brings profound devotional ecstasies.
Thus Narada found Lord Siva in a trance of sankirtana, recit-
ing prayers to Lord Sankarsana similar to those recorded in the
Fifth Canto of Srimad-Bhdgavatam (5.17.18):

bhaje bhajanyarana-pdda-pankajam
bhagasya krtsnasya param parayanam
bhaktesv alam bhavita-bhiita-bhavanam
bhavapaham (८८ bhava-bhavam isvaram

“O my Lord, You are the only worshipable person, for You are
the Supreme Personality of Godhead, the reservoir of all opu-
lences. Your secure lotus feet are the only source of protection
for all Your devotees, whom You satisfy by manifesting Yourself
in various forms. O my Lord, You deliver Your devotees from the
clutches of material existence. Nondevotees, however, remain
entangled in material existence by Your will. Kindly accept me as
Your eternal servant.”
Since Lord Siva is an incarnation of the Personality of God-
head, and Lord Siva and the Personality of Godhead are therefore
nondifferent, Lord Siva does not need to worship Lord Sankarsana
to become purified from material illusion. Lord Siva performs
180 / CHAPTER THREE

worship externally with standard paraphernalia to educate the

world about the transcendental tastes of devotional service.
Brahma is also considered an incarnation of Godhead, but
Siva and Brahma are not equal in status. Lord Siva is nondifferent
from Visnu in a more literal sense: the post of Brahma is almost
always occupied by a jiva, whereas no jiva can ever become
Sivd-tattvud.
Many statements from revealed scriptures characterize Lord
Siva as nondifferent from Lord Visnu. For example, in the Padma
Purana (Brahma-khanda 25.15), in the description of the ten
offenses against Lord Visnu’s holy names, we read:

Sivasya Sri-visnor ya iha guna-namaddi-sakalam

dhiya bhinnam pasyet sa khalu hari-namahita-karah

“One who sees differences between any of Lord Siva’s qualities

and names and those of Sri Visnu is an antagonist to hari-
nama.” There are no similar injunctions about the nondifference
of Brahma and Visnu.
Authorized scriptures state that persons like Vasistha, who
are certainly finite jivas, will become Lord Brahma in their own
universes in future lives. Theoretically any jiva soul can attain
the post of Brahma. As Lord Siva told the Pracetas:

sva-dharma-nisthah sata-janmabhib puman

virincatam eti tatah param hi mam

“A person who strictly executes his occupational duty, without

deviation, for one hundred births becomes qualified to occupy
the post of Brahma, and if he becomes more qualified he can
approach me, Lord Siva.” (Bhagavatam 4.24.29) These words
state that a jiva can join Lord Siva, not that he can become Siva.
Narada has included Lord Siva in his search for recipients of the
Supreme Lord’s mercy because Lord Siva is a special incarnation
of the Lord in the form of His own devotee.
The followers of Lord Siva whom Narada saw on Sivaloka
were all great Vaisnavas who deeply imbibed their master’s mood
 PRAPANCATITA: Beyond the MATERIAL WORLD / 181

of visnu-bhakti. Lord Siva praised them for their artistic accom-

paniment, especially his consort Parvati for her hand-clapping,
because their performance was manifested directly from pure
devotion.
Witnessing all this, Narada also became ecstatic. He danced
so enthusiastically that he was unable to offer prostrate obei-
sances, and since he did not want to stop playing his vind, he
showed respect simply by nodding his head. Then, wanting to
say something to show approval of Lord Siva’s behavior, he pro-
ceeded to recount what Brahma had told him about Lord Siva’s
glories.

TEXTS 5—6

HY ASSISTSAAT |
स्मीपेऽभ्यागतं देवो वैष्णवेकप्रियो मुनिम्‌ ॥
आकृष्याश्टिष्य सम्मत्तः श्रीकृष्णरसधारया |
Wo पप्रच्छ कि aN ब्रह्यपत्रेति सादरम्‌ ॥
atha sri-rudra-padabja-
renu-sparsana-kamyaya
samipe ‘bhyagatam devo
vdisnavaika-priyo munim

akrsydslisya sammattab
Sri-krsna-rasd-dharayad
bhrsam papraccha kim bruse
brahma-putreti sadaram

atha — then; $ri-rudra — of Sri Rudra; pdda-abja — of the lotus

feet: renu— the dust; sparsana — of touching; kamyaya — the
desire; samipe — near; abhydgatam — came, devab — Lord Siva;
vaisnava — of the devotees of Lord Visnu; eka-priyab —the best
friend; munim— the sage; dkrsya— drawing close; aslisya —
and embracing; sammattah — wild; sri-krsna— related to Sti
182 / CHAPTER THREE

Krsna; rasa— of transcendental taste; dhdrayad—by a flood;

bhrsam — suddenly; papraccha — asked; kim — what; brise —
are you saying; brabma-putra— O son of Brahma; iti— thus;
sa-ddaram — respectfully.

Narada came closer, hoping to touch the dust of the lotus

feet of Lord Siva, the best friend of the Vaisnavas. But as the
sage came near, Lord Siva, a flood of Krsna conscious plea-
sure driving him wild, forcibly drew Narada closer and
embraced him. Without hesitating he asked Narada with
respect, “Dear son of Brahma, what are you saying?”

COMMENTARY: Totally absorbed in ecstasy, Lord Siva, when turn-

ing to greet Narada, at first found what Narada was telling him
difficult to understand.

TEXTS 7-8

ततः श्रीवेष्णवश्रष्ठसम्भाषणरसाप्रुतम्‌ |
सन्त्यक्तनृत्यकुतुक मितप्रियजनावृतम्‌ ॥
पार्वतीप्राणनाथं तं वृष्यां वीरासनेन सः |
आसीन प्रणमन्‌ भक्तया पठन्‌ स्द्रषडद्गकम्‌ ॥
tatab sri-vaisnava-srestha-
sambhdsana-rasdplutam
santyakta-nytyd-kutukam
mita-priya-jandvrtam

parvati-prana-ndatham tam
ursyam virdsanena sah
dasinam pranaman bhaktya
pathan rudra-sad-angakam

tatab — then; Sri-vaisnava-Ssrestha — with the best of saintly

Vaisnavas; sambhdsana — of conversing; rasa— in the taste;
dplutam absorbed; santyakta— leaving aside; nrtya— of
 PRAPANCATITA: Beyond the MATERIAL WORLD / 18 3

dancing; kutukam— his sport; mita— gentle; jana — by asso-

ciates; durtam — surrounded; pdrvati-prana-natham — the life
and soul of Parvati; tam — him (Lord Siva): vrsyam — on a straw
mat; vird-dsanena — in the “hero’s posture”, sa — he (Narada);
dsinam — seated; pranaman — bowed down; bhaktyad — with
devotion; pathan— reciting; rudra-sat-angakam— the. six-
syllable Rudra mantra.

Absorbed in the taste of talking with that superlative

Vaisnava Narada, Lord Siva then stopped his playful danc-
ing and sat down. He sat on a straw mat in the virasana
posture, and a few of his gentle companions seated them-
selves around him. With devotion Narada bowed down to
Lord Siva, the life and soul of Parvati, and chanted the six-
syllable Rudra mantra.

COMMENTARY: One who is observing a serious vow should sit

on a kusa mat, called a vrsi, assuming the meditative “hero’s
posture,” which expresses one’s firm determination. This Gsana
is defined in the yoga-sdstras. The Rudra-sad-angaka is a mantra
of the Vedas. It begins with the words namas te.

TEXT 9

जगदीशत्वमाहात्म्यप्रकाडनपरैः स्तवैः |
अस्तौद्िवृत्य aa जगो कृष्णकुपाभरम्‌ ॥
jagad-isatva-mahatmya-
prakdsana-paraih stavaib
astaud vivrtya tasmims ca
jagau krsna-krpa-bharam

jagat— of the universe; iSatva—as the supreme controller;

mahdatmya — glories; prakdsana-paraib — revealing; stavaib —
with prayers; astaut — he praised; vivrtya — elaborately; tasmin
— upon him; ca— and; jagau — he glorified; krsma— of Lord
Krsna; krpd— of the mercy; bbaram — the fullness.
184 / CHAPTER THREE

Narada then recited prayers glorifying Lord Siva as the

supreme controller of the universe and elaborately pro-
claimed the fullness of the mercy bestowed upon Siva by
Lord Krsna.

TEXT LO

कणो पिधाय ख्द्रोऽसौ सक्रोधमवददुखम्‌ |

सर्ववेष्णवमूर्धन्यो विष्णुभक्तिप्रवर्तकः ॥
karnau pidhaya rudro ‘sau
sd-krodham avadad bhrsam
sarva-vaisnava-murdhanyo
visnu-bhakti-pravartakah

karnau — his ears; pidbdya — covering; rudrab — Lord Rudra;

asau — he; sa-krodbham — with anger; avadat— said; bhrsam
— forcefully; sarva—all; vaisnava—among the Vaisnavas:
murdhanyahb — the chief; visnu-bhakti— of the process of
devotional service to Visnu; pravartakab — the initiator.

Lord Rudra, the best of Vaisnavas, the initiator of devo-

tional service to Visnu, at once covered his ears and angrily
replied.

COMMENTARY: Vaisnavanam mahesvarah: “Of all Vaisnavas,

Lord Mahesvara is the greatest.” He is the greatest Vaisnava
because he initiates the teaching of pure devotional service.
He founded the Rudra-sampradaya, one of the four authentic
Vaisnava schools. He is more famous as a Vaisnava than as an
incarnation of Visnu.

Ai) nO a

seg उवाच
न जातु जगदीशोऽहं नापि कृष्णकृपास्पदम्‌ ।
पर तद्ासदासानां सदानुग्रहकामुकः ॥
 PRAPANCATITA: Beyond the MATERIAL WORLD / 185

sri-rudra uvdca
na jatu jagad-iso ‘ham
ndpi krsna-krypdspadam
param tad-dasa-dadsanam
sadanugraha-kamukah

Sri-rudrah uvdca — Sti Rudra said: na — not; jatu— at all; jagat

—of the universe; isab—the Lord; aham—1; na api—nor;
krsna— of Krsna; kmpd-dspadam— a recipient of the mercy;
param — rather; tat— His; ddsa-ddsdnadm— of the servants
of the servants; sadd—always,; anugraba—for the favor,
kamukahb — hankering.

Sri Rudra said: “I am not the Lord of the universe, nor

an object of Krsna’s mercy! I am just a poor soul always
hankering for the favor of the servants of His servants.”

COMMENTARY: “I can only hanker for the mercy of Krsna’s

servants, because [ am not fortunate enough to have it.”

1 1

श्रीपरीक्षिदुवाच
सम्प्रान्तोऽथ मुनिर्हित्वा कृष्णेनैक्येन तत्स्तुतिम्‌ |
सापराधमिवात्मानं मन्यमानोऽब्रवीच्छनैः ॥
Sri-pariksid uvdca
sambhranto ‘tha munir 011९८
krsnenaikyena tat-stutim
saparadham ivatmanam
manyamano ‘bravic chanaih

Sr-pariksit uvdca — Sri Pariksit said; sambhrantabh — shocked,

atha — then; munib — the sage; hitud— stopping; krsmena —
from Krsna; aikyena — in terms of his being nondifferent; tat —
of him; stutim— the praise; sa-aparadham — offensive; iva —
186 / CHAPTER THREE

as if; dtmanam — himself; manyamdadnab — considering; abravit

—he said; 5८212441 — in a soft voice.

Sri Pariksit said: Upon hearing this, the sage Narada was
shocked. Thinking he had acted offensively, he at once
stopped praising Lord Siva’s nondifference from Krsna
and began to speak in a soft voice.

TEXT 13

श्रीनारद उवाच
सत्यमेव भवान्‌ विष्णोरवेष्णवानां च दुर्गमाम्‌ |
निगृढां महिमश्रेणीं वेत्ति विज्लापयत्यपि ॥
Sri-ndarada uvdca
satyam eva (00८11617 visnor
vaisnavdnam ca durgamam
nigudham mahima-srenim
vetti viindpayaty api

Sri-ndradah uvdca — Sti Narada said; satyam eva — truly; bha-

८417 — your good self; visnoh — of Lord Visnu; vaisnavandm —
of His devotees; ca — and; durgamadm — difficult to understand;
nigudham and confidential; mahima— of glories; srenim —
the abundance; velti— knows, vijndpayati— explains to others;
api — also.

Sri Narada said: You certainly know the confidential, mys-

terious glories of Lord Visnu and the Vaisnavas. And you
expertly explain those glories.

COMMENTARY: Although the greatness of the Lord and His devo-

tees is a fathomless mystery, Lord Siva and other empowered
Vaisnava dcdryads are able to help ordinary conditioned souls
understand it. Narada hopes Lord Siva will accept praise at least
on this account.
 PRAPANCATITA: Beyond the MATERIAL WORLD / 187

८॥0३८.

अतो हि वैष्णवश्र्ठरिष्यते त्वदनुग्रहः |

कृष्णश्च महिमानं ते प्रीतो वितनुतेऽधिकम्‌ ॥
ato hi vaisnava-sresthair
isyate tvad-anugrahab
krsnas ca mahimdnam te
prito vitanute ‘dhikam

atah — therefore; hi— certainly; vaisnava-Ssresthaib — by the

best Vaisnavas; isyate— is aspired for; tvat— your, anugrahah
— mercy; krsnab — Lord Krsna; ca — and; mahimanam— glory;
te— your; pritah — with affection; vitanute— spreads; adhikam
— extensively.

The best Vaisnavas therefore aspire for your mercy. Lord

Krsna also has great regard for you and extensively spreads
your glories.

COMMENTARY: Krsna spreads the fame of Lord Siva, sometimes

through representatives and sometimes Himself.

TEXT 15

कति वाराश्च कृष्णेन वरा विविधमूर्तिभिः |

भक्तया भवन्तमाराध्य गृहीताः कति सन्ति न ॥
kati ८4771175 ca krsnena
vara vividha-murtibhib
bhaktya bhavantam aradhya
erbitah kati santi na

kati varan — how many times; ca — and; krsnena — by Krsna;

varadb —boons; vividha—various; murtibhib— 111 incarna-
tions; bhaktya — with devotion; bhavantam — you; aradhya —
188 / CHAPTER THREE

worshipin €>) erhitab — accepted; kati—how many; santi—

there are; 7a — not.

Has Krsna not worshiped you many times in His various

incarnations and taken from you many boons?

COMMENTARY: Those who want to see examples of Lord Siva’s

bestowing a boon upon Krsna can read the Dana-dharma sec-
tion and other parts of the Vamana Purana, which describe how
Sri Krsna received the Sudarsana cakra and how Samba became
His son.

TEX 0

श्रीपरीक्षिदुवाच
ति श्रुत्वा तु सहसा धैर्यं कर्तुमराक्तुवन्‌ |
लज्जितो द्रुतमुत्थाय नारदस्य मुखं हर
कराभ्यां पिदधे asa मम तन्‌ न वदेरिति ॥
Sri-partksid uvdca
iti srutvd tu sabasa
dhairyam kartum asaknuvan
lajjito drutam utthaya
ndradasya mukham harah
karabhyam pidadhe dharstyam
mama tan na vader iti

Sr-pariksit uvdca — Sri Pariksit said: iti— thus: srutvua — hearing;

tu— and; sabasa — suddenly; dhairyam — soberness; kartum
— to maintain; asaknuvan — unable; lajjitab — feeling ashamed;
drutam — quickly; utthaya— standing up; ndradasya— of
Narada; mukbam— the mouth; harah — Lord Siva; karabhyam
— with his hands; pidadhe — covered: dharstyam — arrogance;
mama— my; tat—that; na vadeb—you should not speak
about: ij — thus.

Sri Pariksit said: Hearing this, Lord Siva could no longer

maintain his gravity. Ashamed, he sprang to his feet, cov-
 PRAPANCATITA: Beyond the MATERIAL WORLD / 189

ered Narada’s mouth with both hands, and said, “Don’t

even mention that arrogance of mine!”

COMMENTARY: Lord Siva felt embarrassed to be reminded that he

had offered benedictions to the Supreme Personality of Godhead.

१017

अनन्तरमुवाचोच्चैः सविस्मयमहो मुने ।

दु्वितक्यतरं कीकावैभवं दृश्यतां प्रभोः ॥
danantaram uvdcoccaib
sa-vismayam aho mune
durvitarkya-taram lila-
vaibhavam drsyatam prabhoh

anantaram — after this; wvdca— he said; uccaib — loudly; sa-

vismayam — with surprise; abo— oh; mune— my dear sage;
durvitarkya-taram — most incomprehensible; (1/4 — of the pas-
times; vaibhavam — the influence; drsyatam — just see; prabhoh
— of the Supreme Lord.

He then boldly told Narada with surprise in his voice, “Just

see the most incomprehensible power of the pastimes of
the Supreme Lord!

COMMENTARY: Putting aside his embarrassment, Lord Siva

pointed out to Narada the wonderful uniqueness of the pastimes
the Supreme Lord enacts with His devotees, in which the Lord
takes upon Himself many severe vows and penances just to win
the devotees’ blessings.

TEXT 18

अहो विचित्रगम्भीरमहिमाब्धिर्मदीश्चरः |
विविधेष्वपराधेषु नोपेक्षेत केष्वपि ॥
190 / CHAPTER THREE

aho vicitra-gambhira-
mahimdbdhir mad-isvarah
vividhesv aparddhesu
nopekseta krtesv api

aho — oh; vicitra — of all kinds; gambhira — deep; mahima —

of greatness; abdhib—an ocean; mat-isvarab — my Lord; vi-
vidhesu — various, aparddhesu — offenses; na upekseta — he
does not reject me; krtestt— when they have been committed;
api — even.

“Oh, my Lord is so sober. He is such a deep and varied

ocean of great qualities. Even though I have committed
many kinds of offenses against Him, He still does not reject
me.”

COMMENTARY: The ocean is too deep for one to measure, what

to speak of diving into it and reaching its bottom. The ocean
cannot be moved from its fixed place, and the opposite shore is
far beyond anyone's vision. Similarly, the Supreme Lord’s quali-
ties are countless, they include every possible kind of greatness,
and each of His qualities is unrestricted and boundless.
Lord Siva considered himself offensive to have shown off his
own power before Lord Krsna by offering Him benedictions.
Other offenses he had committed against the Lord were too
painful for him to recall. But Sri Krsna never considers anything
done by Lord Siva offensive, since Lord Siva always acts in this
world only to promote the cause of Krsna’s devotional service,
either directly or indirectly.

TEXT 19

श्रीपरीक्षिदुवाच
परमानन्दितो धृत्वा पादयोरुपवेश्य तम्‌ |
नारदः परितुष्टाव POMP ATA ॥
 PRAPANCATITA: Beyond the MATERIAL WORLD / 191

Sri-partksid uvdca
paramadnandito dhrtva
pddayor upavesya tam
naradah paritustava
krsna-bhakti-rasa-plutam

Sr-pariksit uvdca— Sri Pariksit said; parama— supremely;

dnanditah — pleased; dhrtva — grasping; padayoh — his feet;
upavesya — making sit down; tam— him (Lord Siva); ndradab
— Narada; paritustava — appeased; krsna— for Krsna; bhakti
—of pure devotion; rasa— in the transcendental mood, plu-
tam — absorbed.

Sri Pariksit said: Seeing Lord Siva completely absorbed in

the transcendental taste of pure devotion for Krsna, Narada,
pleased beyond limit, grasped Lord Siva’s feet, made him
sit down again, and spoke to appease him.

॥0 12)

श्रीनारद उवाच
नापराधावकारप्ते प्रेयसः कश्चिदच्युते |
कदाचि्ोकदृष्टयापि जातो नास्मिन्‌ प्रकाटाते ॥
Sri-narada uvdca
ndparadhavakdasas te
preyasah kascid acyute
kadacil loka-drstyapi
jato nasmin prakdsate

§ri-ndradab uvaca— Sri Narada said; na—no; aparddha—

for offense; ८८८65८0 — opportunity; te— for you; preyasab —
who are very dear; kaSscit— any; acyute — against Lord Acyuta;
kadacit — ever; loka — of ordinary people; drstya — in the eyes;
api— even; jdtab —has arisen; na— nor, asmin— from His
point of view; prakdsate— it is visible.
192 / CHAPTER THREE

Sri Narada said: You are so dear to Lord Acyuta. Is it pos-

sible you could ever offend Him? Though people some-
times see what they think are your offenses, He never sees
them at all.

LE 222

स्वबाहुबलदूप्तस्य साधूपद्रवकारिणः |
मायाबद्धानिर्द्रस्य युध्यमानस्य चक्रिणा ॥
हतप्रायस्य बाणस्य निजभक्तस्य पुत्रवत्‌ |
पाठितस्य त्वया प्राणरक्षार्थं श्रीहरिः स्तुतः ॥
sva-bahu-bala-drptasya
sadhupadrava-karinab
mayd-baddhaniruddhasya
yudhyamanasya cakrina

hata-prayasya banasya
nija-bhaktasya putra-vat
palitasya tvaya prana-
raksadrtham sri-harih stutab

sva-bahu — of his arms; bala — of the strength; dyptasya — who

was proud; sddhu—for saintly persons; wpadrava-kdrinah
—who created disturbances; madya—by his magic powers;
baddha-aniruddbasya — who arrested Aniruddha; ywdhyama-
nasya — who fought; cakrind — against Krsna, the wielder of
the disc; hata-prayasya — who was on the verge of being killed;
banasya — of Bana; nija— your, bhaktasya — devotee; putra-
vat — like a son; pdlitasya — protected; tvaya — by you; prana
— his life; raksd-artham — for the sake of saving;fey) sri-harib
~ —
Krsna; stutab — was offered prayers.

Bana was a cause of trouble for saintly persons. Too

proud of the strength of his arms, he used magic to arrest
 PRAPANCATITA: Beyond the MATERIAL WORLD / 193

Aniruddha and fight against Krsna, the wielder of the disc.

When you saw that Bana, your devotee, whom you had
maintained like a son, was on the verge of being killed, to
save his life you offered prayers to Sri Hari.

TEXT 23

सद्यो हित्वा रुषं प्रीतो दत्त्वा निजस्वसूपताम्‌ |

भवत्पार्षदतां निन्ये तं दुरापां सुरैरपि ॥
sadyo hitvad rusam prito
dattva nija-svarupatam
bhavat-parsadatam ninye
tam durapam surair api

sadyah — at once; hitvad — putting aside; rusam — anger; pritab

— pleased; dattvuad— giving; nija—his (Bana’s) own, sva-
rupatam — a form like His (the Lord’s); bhavat— of you (Lord
Siva); parsadatam—to the position of a personal associate;
ninye— He brought; tam— him; durapadm— rarely obtained;
suraihb — by demigods; api— even.

At once, Lord Krsna put aside His anger. Now pleased, the
Lord gave Bana a form like His own and raised him to be-
ing one of your associates, a position rarely obtained even
by demigods.

COMMENTARY: In the fight against Banasura, Lord Krsna had

already lifted His Sudarsana disc to kill Bana, His son’s enemy,
but at that moment Lord Siva interceded. Despite Bana’s long list
of offenses against Visnu and the Vaisnavas, Bana had the one
credit of being Lord Siva’s sincere devotee. This impressed Lord
Krsna so much that He gave Bana a four-armed form of his own.
Sri Krsna then told Lord Siva:

catvaro ‘sya bhujab sista

bhavisyaty ajaramarab
194 / CHAPTER THREE

parsada-mukhyo bhavato
na kutascid-bhayo ‘surah

“This demon, who still has four arms, will be immune to old age
and death, and he will serve as one of your principal attendants.
Thus he will have nothing to fear on any account.” (Bhdagavatam
10.63.49)

TEXT 24

भवांश्च वैष्णवद्रोहिगार्ग्यादिभ्यः सुदुश्वरः |

तपोभिर्भजमानेभ्यो नाव्यलीकं वरं ददे ॥
bhavams ca vaisnava-drohi-
gargyddibhyah su-duscaraib
tapobhir bhajamadnebhyo
ndvyalikam varam dade

bhavan— you; ca—and; vaisnava-drohi—who were en-

emies of the Vaisnavas; gdrgya-ddibhyahb — to Gargya and oth-
ers; su-duscaraib — most difficult to perform; tapobhib — by
penances; bhajamdnebhyab — who were worshiping; na avya-
likam — not without loopholes; varam — benedictions; dade —
gave.

When such enemies of the Vaisnavas as Gargya worshiped

you by severe penances, the benedictions you gave them
were not without loopholes.

COMMENTARY: Because Gargya and others were inimical to the

Yadavas and Pandavas, who were all staunch Vaisnavas, Lord
Siva rewarded their worship with imperfect boons. According
to the Brhad-daranyaka Upanisad (2.1), Gargya Balaki was a
learned son of the sage Garga who was too proud of his ac-
quired knowledge. By Lord Siva’s blessing, Gargya obtained a
son, but not one who could destroy the Yadu dynasty, as Gargya
had wanted — only one who could frighten and frustrate the
 PRAPANCATITA: Beyond the MATERIAL WORLD / 195

Yadus. Similarly, Jayadratha received the limited boon that he

could only once defeat each of the Pandavas, except Arjuna.
Sudaksina was allowed to destroy any enemy of his choice who
was not a proper follower of brahminical culture, but this power
ultimately turned against him. The full stories of these hapless
devotees of Lord Siva are recorded in Sri Hari-vamsa, Visnu
Purdna, and Srimad-Bhagavatam.

TERPS
चित्रकेतुप्रभृतयोऽधियोऽप्यंशाध्रिता हरेः |
निन्दका यद्यपि स्वस्य तेभ्योऽकुप्यस्तथापि न ॥
citraketu-prabhrtayo
dhiyo py amsdsrita hareb
nindaka yady api svasya
tebhyo ’kupyas tathapi na

citraketu-prabhrtayabh — Citraketu and others; adhiyab — un-

intelligent; api— even; amsa— of plenary portions; asritab —
who took shelter; hareb — of Lord Hari; nindakadh — criticizers,
yadi api— although; svasya — of you; tebhyah — at them; akup-
yah — you became angry; tathd api— nonetheless; na — not.

Although Citraketu and others like him foolishly dared

criticize you, you never became angry at them, because
they were surrendered devotees of plenary portions of
Lord Hari.

COMMENTARY: It is foolish for anyone to criticize Lord Siva.

When Citraketu committed this mistake he was not yet a pure
Vaisnava; otherwise he would not have exercised his discrimi-
nation so wrongly. But Citraketu, even as a neophyte, had a
connection with Lord Sesa, an expansion of Sri Krsna’s first ex-
pansion, Balarama. So Lord Siva was not offended by Citraketu’s
laughing when Lord Siva sat with Parvati on his lap in the
presence of a group of sages.
196 / CHAPTER THREE

(26

कृष्णस्य प्रीतये तस्माच्छैष्ठयमप्यभिवाञ्छता |

तदुक्ततैव चातुर्यविशेषेणार्थिता त्वया ॥
krsnasya pritaye (८517746
chraisthyam apy abhivanchata
tad-bhaktataiva caturya-
visesenarthita tvaya

kyrsnasya — of Lord Krsna; pritaye — for the satisfaction; fasmat

— to Him; Sraisthyam— a superior position; api— even, abbi-
vanchata— who was desiring, tat-bhaktata—the status of
being His devotee; eva — only; cdaturya— by cleverness; vise-
sena — exceptional; arthita — was requested; tvayd — by you.

Once, just to please Lord Krsna, you expressed the desire

to become even greater than He. But then you very cleverly
modified your request, asking Him instead to make you
His devotee.

COMMENTARY: This in Lord Siva’s opinion was a_ particularly

egregious offense, based on the desire to be worshiped. He
confesses in the Brbat-sahasra-nama-stotra (Padma Purana,
Uttara-khanda 71.102):

dlabdhva cdtmanabh pujam

samyag arddbhito harib
mayd tasmdd api sraisthyam
vanchatahankrtatmana

“When I didn’t receive the worship I wanted, I served Lord Hari

thoroughly in devotional service, but with the egotistic motive of
becoming even greater than He.” In this way Lord Siva berates
himself, but the truth is that even then he acted only for Krsna’s
pleasure. He thought that Krsna would be displeased by a direct
request that Lord Siva become His servant. Since Krsna is self-
 PRAPANCATITA: Beyond the MATERIAL WORLD / 197

effacing by nature, He does not like exalted persons like Siva to

act subordinate to Him. So Lord Siva instead submitted what
seemed the opposite request. Krsna has declared His servant
greater than Himself. Mad-bhakta-pujabhyadhikd: “More impor-
tant than worshiping Me is worshiping My devotee.” (Bhdga-
vatam 11.19.21) Therefore Lord Siva cleverly asked for that greater
position. Lord Siva had also once overheard Krsna, while playing
dice with His queen Rukmini, declare His devotee even more
glorious than Himself, in order to allure the dice into acting as
His devotees by serving Him nicely.

TET 27
अतो ब्रह्मादिसम्प्रार्थ्यमुक्तिदानाधिकारिताम्‌ |
भवते भगवत्यै च दुर्गायै भगवानदात्‌ ॥
ato brahmadi-samprarthya-
mukti-danadhikaritam
bhavate bhagavatydi ca
durgayai bhagavan adat

dtah — therefore; brahma-ddi— by Brahma and others; sam-

prarthya— suitable to be prayed for; mukti— of liberation;
dana — in the granting; adhikaritam — authority, bhavate — to
your good self; bhagavatyai— to the goddess; ca— and; dur-
gdyai— Durga, bhagavan — the Supreme Lord; addat— gave.

Therefore the Supreme Lord granted you and the goddess

Durga the authority to give liberation, the liberation for
which Brahma and many others pray.

COMMENTARY: Without Lord Visnu’s personal sanction, no one

can become free from the cycle of birth and death: harim vind
naiva srtim taranti (Bhavartha-dipika 10.87.27). Moreover, Lord
Visnu abides by such statements from the Vedic sdastras, which
constitute His own laws. But having promised Lord Siva a position
198 / CHAPTER THREE

even better than His own, Lord Visnu deputed to both Lord Siva
and his wife the power to bestow liberation on His behalf.

TEXT 28

अहो ब्रह्मादिदुष्पराप्ये tay acest |

तत्सर्वं सुखमप्यात्म्यमनादूत्यावधूतवत्‌ ॥
८1/00 brahmddi-dusprapye
aisvarye saty apidrse
tat sarvam sukham apy adtmyam
anddrtyavadhuta-vat

abo — oh; brabma-ddi— by Brahma and other demigods; dus-

prapye which is unobtainable; aisvarye controlling power;
sati— there being; api — even though; tdrse — such; tat— that;
sarvam — all; sukhbam— happiness, api— 2150; dtmyam—
personal, anddrtya — disregarding; avadhuta-vat — like a holy
madman.

Just see! Though you have power and opulence unobtain-

able by Brahma and the other demigods, you disregard
your material happiness and live like a holy madman.

TEXT 29

भावाविष्टः सदा विष्णोर्महोन्मादगृहीतवत्‌ |

कोऽन्यः पलया समं नृत्येद्‌ गणैरपि दिगम्बरः ॥
bhavavistah sada visnor
mahonmdda-grhita-vat
ko ‘nyab patnyd samam nytyed
९८17८111" api dig-ambarah

bhava-davistab — fixed in a trance of devotion; sada — always;

visnoh — for Lord Visnu; mahd-unmadda— extreme insanity;
 PRAPANCATITA: Beyond the MATERIAL WORLD / 199

grbita-vat— as if seized; kab—who; anyahb— else; patnyd

samam — with his wife; mrtyet— would dance; ganaih — with
attendants; api— and; dik.ambarah — naked.

Always fixed in a trance of devotion for Lord Visnu, you

appear totally insane. Who else but you would go dance —
naked! — with his wife and attendants?

TEXT 30

दृष्टोऽद्य भगवदुक्तिलाम्पव्वमहिमादुतः |
तदुवानेव कृष्णस्य नित्यं परमवभः ॥
drsto ‘dya bhagavad-bhakti-
lampatya-mahimddbhutah
tad bhavdn eva krsnasya
nityam parama-vallabhah

drstab — seen, adya—today; bhagavat-bhakti—for the Su-

preme Lord’s devotional service; /4mpatya — of the uncontrol-
lable eagerness; mahima—the greatness; adbhutah — amaz-
ing; tat— therefore; bhavan— you; eva—alone; krsnasya—
of Krsna; nityam— perpetually; parama— the supreme; val-
labhah — beloved.

Today I have finally seen your amazing uncontrollable ea-

gerness to serve the Supreme Lord in pure devotion. No
wonder Krsna always loves you the most.

TEXT 31

आः किं वाच्यानवच्छिचा कृष्णस्य प्रियता त्वयि |

त्वत्प्रसादेन बहवोऽन्येऽपि तप्मरियता गताः ॥
ab kim vdcyadnavacchinna
krsnasya priyata tvayi
200 / CHAPTER THREE

tvat-prasadena bahavo
‘nye (pi tat-priyatam gatab

ab ah; kim — what; vdcyd is to be said; anavacchinna —

uninterrupted; krsmasya — of Krsna; priyata — affection; tvayi
—upon you; tvat-prasadena—by your mercy; bahbavab —
many; anye— others; api— also; tat-priyatam— dearness to
Him; gatab — attained.

What more can I say? Krsna’s love for you is never inter-
rupted. And by your mercy many others have become dear
to Him.

COMMENTARY: Narada is amazed that the greatest master of

yoga discipline, the chief of self-satisfied sages, the husband of
material nature, completely disregards common standards of cul-
tured behavior; he does not even walk and dance normally.
Lord Siva’s natural expressions of his inner feelings, if exhib-
ited by anyone else, would be considered unacceptable or in-
sane. Narada understands, however, that Lord Siva’s unusual
behavior is a sign of his exceptional greatness as a Vaisnava who
deeply tastes the ecstasies of devotional exchanges with the Su-
preme Person. Therefore many serious aspirants for spiritual per-
fection, such as the ten Pracetas, have taken shelter of Lord Siva
to obtain the rare gift of visnu-bhakti.

9192

पार्वत्याश्च प्रसादेन बहवस्तप्पियाः कृताः |

तत््वाभिज्ला विरेषेण भवतोप्यिमेव हि ॥
(2८1८1145 ca prasddena
bahavas tat-priyab krtab
tattvabhijna visesena
bhavator iyam eva hi

parvatyab — of Mother Parvati; ca — and; prasddena — by the

mercy; bahavab—many persons; tat-priyab— dear to Lord
 PRAPANCATITA: Beyond the MATERIAL WORLD / 201

Krsna; kytab — have become; tattva — of the reality; abhijnd —

who knows well; visesena — in particular detail; bhavatoh — of
you two; iyam— she; eva hi— indeed.

By Mother Parvati’s mercy, also, many other persons have

become dear to Lord Krsna. She knows in detail the true
nature of both Lord Krsna and you.

COMMENTARY: The Purdnas tell of persons like Janasarma who

by Parvati’s mercy became great Vaisnavas. JanaSarma’s story
will be told in the Second Part of S77 Brhad-bhdgavatamrta.

18...)

कृष्णस्य भगिनी वैषा asa सदाम्बिका |

अत एव भवानात्सारामोऽप्येतामपेक्षते ॥
krsnasya bhagini vaisa
sneha-patram sadambika
ata eva bhavdn dtmad-
ramo py etam apeksate

krsnasya — of Krsna; bhagini— the sister; va — indeed; esd —

she; sneha — of the affection; pdtram— the recipient, sada —
always; ambika— Ambika; atab eva—therefore; bhavan —
you; dtma-dramah — self-satisfied, api— although; etam— her;
apeksate — pay regard to.

Mother Parvati, Ambika, is Krsna’s own sister, who always

receives His affection. That is why you care for her even
though fully satisfied in yourself.

COMMENTARY: Parvati is a nondifferent expansion of Yoga-

maya, who appeared on earth from the womb of Yasoda-devi
at the same time that Krsna was born from Devaki. Sri Krsna
therefore regards Parvati as His sister.
202 / CHAPTER THREE

TEXT 34

विचित्रभगवत्तामसद्ीर्तनकथोत्सवेः |
सदेमां रमयन्‌ विष्णुजनसद्रसुखं भजेत्‌ ॥
vicitra-bhagavan-namad-
sankirtana-kathotsavaih
sademdm ramayan visnu-
jana-sanga-sukham bhajet

vicitra — wonderful, bhagavat-nama— the names of the Su-

preme Lord; sankirtana — of congregational chanting; Ratha —
and of descriptive narrations; utsavaib — by festivals; sada —
always; imadm— her; ramayan— gratifying; visnu-jana — of
Lord Visnu’s devotees; sariga— of the association; sukbam—
the happiness, bhajet— she experiences.

You give her pleasure by always holding wonderful festi-

vals with singing of Lord Visnu’s names and recitation of
His glories. At those times she enjoys the company of Lord
Visnu’s devotees.

TEXT 35

श्रीपरीक्षिदुवाच
ततो महेश्वरो मातस्त्रपावनमिताननः |
नारदं भगवदुक्तमवदद्रेष्णवाग्रणीः ॥
Sri-pariksid uvdca
tato mahesvaro mdatas
trapdvanamitdnanab
ndradam bhagavad-bhaktam
avadad vaisnavagranih

Sri-pariksit uvdca — Sri Pariksit said; tatab — then; mahd-isvarah

— Lord Siva; mdtab — O mother; trapd — due to embarrassment;
avanamita — lowered; adnanab— whose face; ndradam— to
 PRAPANCATITA: Beyond the MATERIAL WORLD / 203

Narada; bhagavat-bhaktam — the devotee of the Lord; avadat

— he said; vaisnava-agra-nib — the foremost of Vaisnavas.

Sri Pariksit said: Dear mother, Lord Siva was so embar-

rassed by hearing this that he lowered his face. Then that
leader of the Vaisnavas answered the great devotee Narada.

COMMENTARY: Lord Siva’s first reaction was to feel ashamed at

hearing himself praised. Then he began to think that since the
praise was altogether untrue, Narada might be making fun of him.

TEXT 36

fea उवाच
अहो बत महत्कष्टं त्यक्तसर्वाभिमान हे |
क्वाहं सर्वाभिमानानां Ae क्व तादृशश्चरः ॥
Sri-mahesa uvdca
aho bata mahat kastam
tyakta-sarvabhimdna he
kvaham sarvabhimdadnanam
mulam kva tadrsesvarah

Sri-mahesah uvdca— Sri Mahesa said; abo bata— oh; mahat

kastam — very painful; tyakta — who are free; sarva — from all;
abhimana — false pride; he — O you; kvua — where; aham — |,
sarva — of every kind; abhimadnanam— of false pride; mulam
— the root; kua — where; tddrsa — such, isvarah — the Lord.

Sri MaheSa said: Oh, how painful this is! My dear Narada,
free of every trace of false pride, how can you compare me,
the root of all pride, to Krsna, the Lord of prideless sages?

COMMENTARY: Lord Siva presides over the material force of

ahankdra, by which everyone from the rulers of planets on
down thinks himself very important. And so Lord Siva has some
2.04 / CHAPTER THREE

reason to blame himself for the false ego that pervades the ma-
terial universe. Narada, in contrast, is free from the influence of
abankara and so should not be idolizing Lord Siva. At the oppo-
site end to Lord Siva in the spectrum of egotism, Lord Krsna is
the source of pure pridelessness. Lord Siva implies by this com-
parison that no real relationship can exist between himself and
Lord Krsna, who are so opposite in nature.

ata ज्ञानदो ज्ञानी मुक्तो मुक्तिप्रदोऽप्यहम्‌ |

भक्तो भक्तिप्रदो विष्णोरित्याद्यहडिक्रयावृतः ॥
lokeso jndna-do jnani
mukto mukti-prado py abam
bhakto bhakti-prado visnor
ity-ddy-ahan-kriyavyrtah

loka-isab — lord of the universe; jrdna-dab — giver of knowl-

edge; jidni— knower of everything; muktab — liberated; mukti-
pradab — giver of liberation; api— and; abam — |; bhaktahb —
devotee; bhakti-pradah — giver of devotion; (1151104) — to Visnu;
iti— thus, ddi—and so on; ahbam-kriya—by material ego;
dvrtab — covered.

Iam covered by many false identities. Iconsider myself the

lord of the universe, the all-knowing giver of knowledge,
the liberated bestower of liberation, the devoted granter of
devotion for Visnu.

COMMENTARY: One might think that the universal controller of

false ego should be immune to its influence. Lord Siva now de-
nies this, describing himself as subject to abankara. He says he
also considers himself a dear devotee of Visnu and a recipient of
Visnu’s special mercy; and such a mentality, he thinks, is but
another influence of false ego.
 r

PRAPANCATITA: Beyond the MATERIAL WORLD (८ BO 5

TEXT 38

सर्वग्रा्करे घोरे महाकाठे समागते |

विल्टजेऽरोषसंहारतामसस्वप्रयोजनात्‌ ॥
sarvd-grdsd-kare ghore
maha-kdle samagate
villaje ‘Sesa-sambhara-
tamdsda-sva-prayojanat

sarva-grasd-kare — all-devouring; ghore fearful; mahd-kdle

— when the time of annihilation; samdgate comes; villaje — I
am ashamed; asesa — of all; 5८/77/41८4 — destruction; {4171८5८ —
based on the mode of ignorance; svua— my; prayojanat— of
the responsibility.

When the fearful time of annihilation arrives, in which

everything must be devoured, I am obliged by the mode of
ignorance to destroy the entire cosmos. When I think of
this, I feel ashamed.

TEXT 39

मयि नारद add कृपाठेणोऽपि Age: ।

तदा किं पारिजातोषाहरणादौ मया रणः ॥
mayi narada varteta
kypa-leso 1 ced dhareh
tada kim parijatosa-
haranddau maya ranah

mayi— upon me; ndrada—O Narada; varteta— there were;

krpa — of mercy; lesab — a drop; api— even; cet — 1; hareb —
Lord Hari’s; tada — then; kim — why; pdarijata — of the parijata
flower; isa— and of Usa, the daughter of Bana; harana— in
the taking away; ddau — and so on; mayd — with me; ranahb —
battle.
206 / CHAPTER THREE

Dear Narada, if I had even a drop of the mercy of Lord Hari,

why did He fight me when He took away the parijata flower,
when Aniruddha stole Usa, and on other such occasions?

TEXT 40

मां किमाराधयेद्ासं किमेतच्चादिरोत्मरमुः |

स्वागमैः faded च जनान्‌ मद्विमुखान्‌ कुर ॥
mam kim arddhayed dasam
kim etac cadiset prabhub
svagamaih kalpitais {८1८1177 ca
janan mad-vimukhan kuru

mam — me; kim—why; adradhayet— would He worship; da-

sam — His servant; kim— why; etat— this; ca — and, ddiset
would order; prabhub — the Lord; sva— your own; Ggamaib
—with scriptures; kalpitaib— concocted; tuam— you; ca—
and; jandn— the general populace; mat-vimukhan — indiffer-
ent to Me; kuru — make.

Why would He worship me, His servant, and why would

He order me, “Turn people away from Me by concocting
your own versions of scripture”?

COMMENTARY: Here Lord Siva tries to prove not only that Sri
Krsna hardly cares for him but that the Lord actually holds him in
contempt. Otherwise, Lord Siva argues, Krsna would not have
opposed him in battle on several occasions, as when Krsna stole
Indra’s parijdta flower and when Aniruddha stole Usa, the
daughter of Banasura.
Furthermore, when a master pretends to worship a servant,
that servant is actually insulted and exposed to public ridicule.
The pretense may even indicate that the master secretly holds
some grudge against the servant and wants to humiliate him.
This may have been the case in such instances as when Krsna
worshiped Siva to obtain an excellent son. Lord Siva thus con-
 PRAPANCATITA: Beyond the MATERIAL WORLD / 207

cludes that Krsna’s asking benedictions from him indicates not

Krsna’s favor but Krsna’s contempt.
Rather than overlook Lord Siva’s transgressions, Krsna pun-
ishes him in subtle ways. Lord Siva is supposed to be a great
devotee of Krsna because he teaches pure devotional service,
yet Krsna ordered him to teach Mayavada atheism. Of course,
Lord Siva is actually a pure devotee and a recipient of Lord
Krsna’s favor; even his teaching atheism is done for the sake of
protecting the confidentiality of devotional service. But a pure
devotee, naturally dissatisfied with himself, may often claim to
have no spiritual status.
The last two lines of this verse are a quotation from the
Brhat-sahasra-nama of the Padma Purdna (Uttara 71.107).

TEXT 41

आवयोर्मुक्तिदातृत्वं Asa स्तोति हष्टवत्‌ |

तच्चातिदारुणं तस्य भक्तानां श्रुतिदुःखदम्‌ ॥
avayor mukti-datrivam
yad bhavan stauti hrsta-vat
tac cati-darunam tasya
bhaktandam Ssruti-dubkha-dam

dvayoh — of the two of us (Siva and Parvati); mukti-datrtvam —

the power to bestow liberation; yat— which; bhavan— you;
stauti— praise; brsta-vat— joyfully; tat— that; ca— 2150; att
dadrunam — extremely distasteful; tasya— His; bhaktanam —
to the devotees; sruti— by being heard; dubkha-dam — caus-
ing unhappiness.

You joyfully praise the power of me and my wife to bestow

liberation. But we think this power terrible, because the
Lord’s devotees feel distressed to hear of it.

COMMENTARY: Vaisnavas do not like to hear that anyone other

than Lord Visnu can award liberation.
lv @ D । CHAPTER THREE

TEXT 42

तत्कष्णपाषंदगेष्ठ मा मां तस्य दयास्पदम्‌ |

विद्धि किन्तु कृपासारभाजो वेकुण्ठवासिनः ॥
tat krsna-parsada-srestha
ma mam tasya dayaspadam
viddbi kintu krpa-sara-
bbhajo vaikuntha-vasinab

tat— therefore; &rsna-parsada — of Krsna’s associates; Srestha

—O best; ma@— do not; ma@m— me; tasya — His; daya — of
the compassion; a@spadam—a receiver; viddbi— understand;
kintu— rather; krpad-sdra—of the essence of His mercy;
bbhajab — the recipients; vaikuntha-vasinab — the residents of
Vaikuntha.

Therefore, O best of Krsna’s associates, do not think me a

recipient of His compassion. Rather, those who have ob-
tained the essence of His mercy are the residents of
Vaikuatha.

COMMENTARY: Because Narada is himself one of Lord Visnu’s

principal attendants in Vaikuntha, he should not have to be told
that the Vaikuntha-vasis are true recipients of the Lord’s mercy.
In the next six verses (texts 43 through 48) Lord Siva specifies
their qualifications.

TEXT 43

यैः सवं तृणवत्यक्ता भक्तयाराध्य प्रियं हरिम्‌ |

Fase लब्छापाडदृष्टयापि नादूताः ॥
yaibh sarvam trna-vat tyaktva
bhakivaradbya priyam barim
sarvartha-siddbayo labdbva-
panga-drstyapt nadrtab
 PRAPANCATITA: Beyond the MATERIAL WORLD / 20 9

yaib — by whom, sarvam — everything; trna-vat — like straw;

tyaktva — being given up; bhaktya — in pure devotion; drddhya
— worshiping; priyam— their dear; harim— Lord Hari; sarva-
artha — of all goals; siddbayab — the achievements; labdhvad
— being gained; apdnga-drstya — by a sidelong glance; api —
even; ma — not; ddrtab — respected.

They have given up everything as worthless straw. Wor-

shiping their dear Lord Hari in pure devotion, they have
no respect for the desirable achievements of this world;
they will not even glance at those perfections.

COMMENTARY: Some devotees have always been residents of

Vaikuntha, and others are elevated to Vaikuntha from the ma-
terial world. Even the process of self-surrender by which the
sddhana-siddha Vaisnavas attain Vaikuntha is glorious. The suc-
cessful sadhakas attract the favor of Lord Visnu by focusing their
devotion on Him alone, ignoring every other means of success,
including the religious principles of the Vedas and the mystic
perfections of yoga. When material perfections come automati-
cally to advanced Vaisnavas, as secondary effects of exclusive
devotion, the Vaisnavas pay no attention to them, as if these
treasures that others struggle to obtain were worthless garbage.

TEXT 44

त्यक्तसर्वामिमाना ये समस्तभयवर्जितम्‌ |
वैकुण्ठं सच्चिदानन्दं गुणातीतं पद गताः ॥
tyakta-sarvabhimana ye
samasta-bhaya-varjitam
vaikuntham sac-cid-anandam
gundtitam padam gatah

tyakta — have abandoned; sarva-abhimadndb — all varieties of

false pride; ye — those who; samasta — of all; bbaya — fear; var-
jitam — devoid; vaikuntham — Vaikuntha, sat-cit-dnandam —
210 / CHAPTER THREE

the place of eternal knowledge and bliss; gumna-atitam — be-

yond the material modes; padam— the abode; gatab— they
attained.

Those devotees have abandoned every kind of false pride.

And they have attained the world beyond the material
modes and devoid of all fear: Vaikuntha, which is sac-cid-
ananda — full of eternity, knowledge, and bliss.

COMMENTARY: The residents of Vaikuntha are greater not only

than the materialists, the candidates for liberation, and the liber-
ated, but even than Lord Siva, the giver of liberation. According
to his own view of himself, Lord Siva is subject to the influence
of false ego, whereas the devotees in Vaikuntha are free from
this defect. By virtue of this freedom from false pride, Vaisnavas
attain Vaikuntha, which in spite of being a particular place is not
temporary and illusory like the places of the material world. The
eternal existence of Vaikuntha is full of pure consciousness and
unlimitedly satisfying bliss. It has none of the restrictions of
material existence.
Many Purdnas describe the absolute perfection of Vaikuntha.
For example, in the conversation between Brahma and Narada
in Sri Narada Pancaratra, we can read, in the Jitam-te-stotra:

lokam vaikuntha-namanam
divya-sad-guna-samyutam
dvdisnavandam aprapyam
gund-trayd-vivarjitam

nitya-siddhaih samakirnah
tan-mayaih panca-kdlikaip
sabhd-prasdda-samyuktam
vanais copavanaih subham

vapi-kupa-tadagais ca
vrksa-sandaih su-manditam
aprakrtab surair vandyam
ayutarka-sama-prabham
 PRAPANCATITA: Beyond the MATERIAL WORLD / 211

“Impossible to attain for non-Vaisnavas, the world called Vai-

kuntha is devoid of the three material modes and full in the six
divine traits. It is rich with eternally perfect souls, who all have
those same six traits and who appear in the five different ages
of life. All-auspicious Vaikuntha is beautified by many palaces
and assembly halls and by wells, tanks, ponds, gardens, forests,
and groves of trees. That transcendental world, worshiped by
the demigods, is more brilliantly effulgent than ten thousand
Suns. *
In the Brahmdnda Purana:

tam ananta-gundvadsam
mahat-tejo durdsadam
apratyaksam nirupamam
pardnandam atindriyam

“It is the abode of countless spiritual qualities, a world of un-

approachable supreme light. It cannot be perceived by material
senses, nor compared to anything known. It is supremely ec-
static and beyond the scope of the senses.”
In Srimad-Bhdgavatam, Second Canto (2.9.9-10):

tasmai sva-lokam bhagavan sabhdajitah

sandarsaydm dasa param na yat-param
vyapeta-sanklesa-vimoha-sddhvasam
sva-dystavadbhih purusair abhistutam

pravartate yatra rajas tamas tayob

sattvam ca misram na ca kdla-vikramah
na yatra maya kim utapare harer
anuvrata yatra surdsurarcitab

“Very much satisfied with the penance of Lord Brahma, the Per-
sonality of Godhead was pleased to manifest His personal
abode, Vaikuntha, the supreme planet above all others. This
transcendental abode of the Lord is adored by all self-realized
persons freed from all miseries and fear of illusory existence. In
212 / CHAPTER THREE

that personal abode of the Lord, the material modes of ignorance

and passion do not prevail, nor have they any influence in good-
ness. There is no predominance of the influence of time, so
what to speak of the illusory, external energy; it cannot enter
that region. Without discrimination, both the demigods and the
demons worship the Lord as devotees.”
And in the Tenth Canto (o.28.14-15):

iti sancintya bhagavan

mahad-karuniko harib
darsayam asa lokam svam
gopdanam tamasah param

satyam jndnam anantam ya d

brabma-jyotih sandtanam
yad dhi pasyanti munayo
gundpaye samahitab

“Thus deeply considering the situation of the cowherd men, the

all-merciful Supreme Personality of Godhead Hari revealed to them
His abode, which is beyond material darkness. Lord Krsna revealed
the indestructible spiritual effulgence, which is unlimited, con-
scious, and eternal. Sages see that spiritual existence in trance,
when their consciousness is free of the modes of material nature.”
These verses identify Vaikuntha with the brabma-jyotib, the
effulgent light of the all-pervading Supreme — that is, with the
same absolute existence described in the Upanisads under the
name Brahman. With the eye of intelligence, self-satisfied sages
(munis) envision Vaikuntha, but they are not fit to achieve it.

TEXAS

तत्र ये सचिदानन्ददेहाः परमवैभवम्‌ |

सम्प्राप सच्चिदानन्दं state च नाभजन्‌ ॥
tatra ye sac-cid-dnanda-
dehah parama-vaibhavam
 PRAPANCATITA: Beyond the MATERIAL WORLD / 213

sampraptam sac-cid-anandam
hari-sarstim ca nabhajan

tatra— there; ye—who; sat—composed of eternity; cit—

knowledge; dnanda — and bliss; dehab — whose bodies; para-
ma— supreme; vaibbhavam— opulence; sampraptam — ob-
tained; sat-cit-dnandam — on the level of eternity, knowledge,
and bliss; bari-sdrstim— the perfection of equal power with
Lord Hari; ca — and; na abhajan — they have not accepted.

In Vaikuntha the residents have sac-cid-ananda bodies and

may avail themselves of the supreme opulence of Lord
Hari. They have sac-cid-ananda powers, equal to His.
But the residents of Vaikuntha do not like to accept such
equality with the Lord.

COMMENTARY: The residents of Vaikuntha have individual bodily

forms, but these are not forms of material illusion. As Yudhisthira
Maharaja said in a question to Narada Muni, dehendriydsu-
hinanam/ vaikuntha-pura-vasinam: “The bodies of the inhabit-
ants of Vaikuntha are completely spiritual, having nothing to do
with the material body, senses, or life air.” (Bhdgavatam 7.1.35)
The Vaikuntha-vasis are transcendental, and so also are their
external opulences. Each resident has more power and wealth
than are available in millions of material universes and their cov-
ering shells. These opulences, which the Vaikuntha residents
achieve without effort and without limitations, are spiritual, eter-
nal, and absolutely real, they are expansions of the Supreme
Lord’s divine energy, and so they are all infinitely desirable and
full of variety. Logical and scriptural evidence of these facts will
be presented later in S77 Brhad-bhdgavatamrta.

TEXT 46

हरे्भक्तया परं प्रीता भक्तान्‌ भक्ति च सर्वतः |

रक्षन्तो वर्धयन्तश्च सञ्चरन्ति यदृच्छया ॥
214 / CHAPTER THREE

harer bhaktya param prita

bhaktan bhaktim ca sarvatab
raksanto vardhayantas ca
sancaranti yadrcchaya

hareb —to Hari; bhaktya—with devotion; param — simply;

pritab — pleased; bhaktan — the devotees; bhaktim — the de-
votional service; ca — and; sarvatah — everywhere; raksantab
— protecting; vardhayantah — promoting; ca — and; sancaranti
— they travel; yadrcchaydad — as they desire.

They are satisfied simply to worship Lord Hari with devo-

tion. They travel freely wherever they want, protecting
and promoting the cause of the Lord’s devotees and the
Lord’s devotional service.

COMMENTARY: The devotees in Vaikuntha do not want to equal

Lord Visnu, because they want to serve Him in loving devotion.
Nothing other than bhakti gives them pleasure. In Lord Visnu’s
own words, mayd santusta-manasab/ sarvah sukha-maya disab:
“One whose mind is completely satisfied in Me finds only happi-
ness wherever he goes.” (Bhdgavatam 11.14.13)
These eternally liberated Vaikuntha-vasis are always helping
others. Acting in the material world, they protect sincere persons
from misunderstanding the principles of devotional service and
thereby falling down and being punished by the agents of Yama-
raja. The Vaikuntha-vasis encourage the descent of advanced
devotees into saintly families, act for the increased prosperity
and influence of those devotees, and render unseen help to the
devotees’ preaching, by which more and more conditioned
jivas are brought back to Krsna consciousness. As instructing
spiritual masters, the Vaikuntha-vasis and their representatives
remove the obstacles of attachment to karma and jndna and
inspire their disciples in various ways to dedicate themselves
fully to Krsna’s service. Because the residents of Vaikuntha
are free from the restrictions of karma, their efforts never go
in vain.
 PRAPANCATITA: Beyond the MATERIAL WORLD / 21 5

TEXT 47

मुक्तानुपहसन्तीव वेकुण्ठे सततं प्रभुम्‌ |

भजन्तः पक्षिवृक्षादिस्पेर्विविधसेवया ॥
muktan upahasantiva
vaikunthe satatam prabhum
bhajantabh paksi-vrksadi-
rupair vividha-sevaya

muktan — at liberated persons; upahasanti— they laugh, iva

— as if; vaikuntbe — in Vaikuntha; satatam — always; prabhum
— the Supreme Lord; bhajantah — worshiping; paksi — of birds;
८75८ — trees; ddi— and so on; 1110८14 — in the forms; vividha
— various; sevayd — with services.

Always worshiping the Lord in Vaikuntha, they seem

amused by those who are merely liberated. The Vaikuntha-
vasis are always busy in various services, for which they
even take on forms like those of birds and trees.

TEXT 48

कमलालाल्यमानाङिघ्रकमल मोदवर्धनम्‌ |
सम्पर्यन्तो हरि साक्षाद्‌ रमन्ते सह तेन ये ॥
kamald-lalyamanangbhri-
kamalam moda-vardhanam
sampasyanto harim saksad
ramante saha tena ye

kamald — by the goddess Laksmi; /d@lyamana — lovingly tended;

anghri-kamalam — whose lotus feet; moda-vardbanam — the
inspirer of pleasure; sampasyantah — directly seeing; 0411177 —
Lord Hari; sdksadt—in person; ramante—they enjoy; saha
tena — with him; ye— who.
216 / CHAPTER THREE

They can always see Him in person, Lord Hari, who in-
spires everyone’s pleasure and whose lotus feet are cared
for by the goddess of fortune. Their life in His company is
pure joy.

COMMENTARY: Those who have attained liberation from ma-

terial existence enjoy boundless varieties of loving service. Only
foolish, unfortunate persons ignore such an opportunity and in-
stead pursue an impersonal idea of liberation. The devotees in
Vaikuntha feel compassion for the impersonalists, but it seems
that while exuberantly serving Lord Narayana the devotees ridi-
cule the impersonalists by taking on the forms of animals, birds,
and plants. Impersonalists cannot understand the difference be-
tween the tamasic forms of lower life in the material world and
the transcendental varieties of life in Vaikuntha. Still, Vaikuntha
devotees never actually make fun of others to belittle them, be-
cause devotees are always kind to the fallen. The Vaikuntha
devotees never indulge in useless frivolity, which is a deviation
from the mood of pure devotion.
That many kinds of animals and plants live in Vaikuntha, and
that they all enthusiastically serve the Supreme Person, is con-
firmed by the description of Srimad-Bhdgavatam (3.15.18-19):

paravatanyabbrta-sdrasa-cakravaka-
datyuha-hamsa-suka-tittini-barhinam yab
kolahalo viramate ‘cira-matram uccair
bhyrngddhipe hari-katham iva gayamdne

mandara-kunda-kurabotpala-campakarna-
punnaga-naga-bakulambuja-parijatab
gandhair yute tulasikabharanena tasya
yasmims tapab sumanaso bahu madnayanti

“When the king of bees hums in a high pitch, singing the glories
of the Lord, there is a temporary lull in the noise of the pigeon,
the cuckoo, the crane, the cakravdka, the swan, the parrot, the
partridge, and the peacock. Such transcendental birds stop their
 PRAPANCATITA: Beyond the MATERIAL WORLD / 21 ८

own singing simply to hear the glories of the Lord. The flowering
plants like the arna, kunda, utpala, campaka, bakula, ambuja,
mandara, punndga, kurabaka, parijdta, and ndgakesara are
full of transcendental fragrance; but still they are conscious of
the austerities performed by tulasi, for tulasi is given special
preference by the Lord, who garlands Himself with tu/asi leaves.”
Lord Siva uses the present verb form sampasyantab (“see-
ing”) to indicate that Vaikuntha devotees see the Lord without
interruption. By this he implies that he, in contrast, can see Lord
Visnu infrequently, and then only within his heart.

TEXT 49

अहो कारुण्यमहिमा श्रीकृष्णस्य कुतोऽन्यतः |

वेकुण्ठलोके योऽजघं तदीयेषु च राजते ॥
८1/70 karunya-mahima
Ssri-krsnasya kuto ‘nyatab
vaikuntha-loke yo jasram
tadiyesu ca rajate

aho — 011; kadrunya — of the compassion; mahima — the great-

ness; Sii-krsnasya — of Sri Krsna; kutab — where; anyatah —
else; vaikuntha-loke — in Vaikuntha-loka; yab — which; ajasram
— constantly; tadiyesu — among the residents; ca — and; rdjate
is manifest.

Ah, where else can one see compassion so exalted as that

which Sri Krsna showered constantly on the residents of
Vaikuntha-loka?

1.0

यस्मिन्‌ महामुदाश्रान्तं प्रभोः सद्ीर्तनादिभिः |

विचित्रामन्तरा भक्ति नास्त्यन्यत्प्रमवाहिनीम्‌ ॥
218 / CHAPTER THREE

yasmin maha-muddsrantam
prabbob sankirtanddibhib
vicitram antara bhaktim
nasty anyat prema-vahinim

yasmin — where; mahd-mudda — with great enthusiasm; asran-

tam — incessantly; prabhoh — of the Lord; sankirtana — by the
collective glorification; ddibhib— and so on, vicitram— vari-
ous; antara— other than; bhaktim— pure devotional service;
na asti— there is not; anyat anything else; prema-vahinim
— delivering pure love of God.

In Vaikuntha nothing exists but devotional service, ren-

dered through sankirtana and in many other forms. It
goes on incessantly, with great enthusiasm, spreading the
ecstasy of pure love.

COMMENTARY: Devotees in the spiritual world never tire of

chanting the Supreme Lord’s glories and singing and dancing for
His pleasure. There, prema-bhakti is the only activity. Anything
anyone does in Vaikuntha is pure service and nothing else,
because all the residents are fixed unswervingly in bhakti.

TEXTISE

अहो तत्परमानन्दरसाब्धेर्महिमादुतः |
TATION Wes यत्कणाधांशकेन च ॥
aho tat-paramdnanda-
rasdbdher mahimdaddbhutah
brahbmanandas tulam narhed
yat-kandrdhamsakena ca

abo — oh, tat— of that; parama — transcendental; Gnanda-rasa

— of blissful spiritual experience; abdbeh — the ocean; mahimad
— the greatness; adbhutah — amazing; brabma-dnandahb — the
bliss of experiencing oneness with the Absolute Truth; ta/am —
 PRAPANCATITA: Beyond the MATERIAL WORLD / 21 9

comparison; 2a arbet—does not deserve; yat— that; kana —

of a drop; ardba — of half; amsakena — with a fraction; ca —
and.

How amazing is that supremely great ocean of transcen-

dental bliss! The bliss of Brahman cannot compare to even
a fraction of half a drop of it.

COMMENTARY: Brabmdnanda is the happiness derived from

realizing one’s spiritual identity. Compared to the joy of sharing
one’s personal relationship with the supreme spirit, brahmd-
nanda is insignificant.

TEXTa52

स वेकुण्ठस्तदीयाश्च तत्रत्यमखिकं च यत्‌ |

तदेव कुष्णपादाब्जपरप्रेमानुकम्पितम्‌ ॥
sa vaikunthas (८1८17145 ca
tatratvam akhilam ca yat
tad eva krsna-padabja-
para-premanukampitam

sah — that; vaikunthah — Vaikuntha world; tadiyab — its resi-

dents; ca — and; tatratyam — the things existing there; akhilam
— all; ca— and; yat— whatever, tat— that; eva — only; krsna
—of Krsna; pdda-abja— for the lotus feet; para — transcen-
dental; prema — by love; anukampitam — graced.

That Vaikuntha world, its residents, and everything there

are blessed by the mercy of pure love for the lotus feet of
Krsna.

COMMENTARY: In contrast, Lord Siva implies, his own planet

and other material worlds do not have the blessings of krsna-
prema.
220 / CHAPTER THREE

तादक्रारुण्यपात्राणां श्रीमद्रेकुण्ठवातिनाम्‌ |
मत्तोऽधिकतरस्तत्तन्महिमा किं नु वरण्यताम्‌ ॥
tadrk-karunya-patranam
Ssrimad-vaikuntha-vadsinam
matto ‘dhika-tarads tat-tan-
mahima kim nu varnyatam

tadrk — of such; kadrumya— mercy; patranadm — of the recipi-

ents; Srimat— divine, vaikuntha-vdsinadm— of the residents
of Vaikuntha; mattab — than me; addhika-tarab — greater; tat-
tat — various; mahimda— glories; kim— what; niu— indeed;
varnyatam — can be described.

As recipients of such mercy, the divine residents of Vai-

kuntha are much greater than I in many ways. How can I
adequately describe their glories?

COMMENTARY: Every resident of Vaikuntha is srimdn, entirely

favored by the goddess of fortune, the consort of the Supreme
Lord. Each of them, therefore, has access to the full wealth and
power found in millions of universes. But because the Vaikuntha-
vasis are pure devotees, they prefer not to take advantage of
these blessings for anything but the opportunity to serve their
Lord. This distinguishes them from the conditioned souls of the
material world.

TEXT 54

पाञ्चभोतिकदेहा ये मर्त्यठोकनिवासिनः |
भगवदुक्तिरसिका नमस्या ATES सदा ॥
panca-bhautika-deha ye
martyd-loka-nivdsinah
 PRAPANCATITA: Beyond the MATERIAL WORLD / 221

bhagavad-bhakti-rasika
namadsyd mddrsam sada

panca-bhautika— composed of the five elements; dehab—

having bodies; ye— those who; martya-loka — of the material
world; nivasinab — residents; bhagavat-bhakti— the Supreme
Lord’s devotional service; rasikdb — experts in tasting; namas-
yab —worshipable; mddrsam— by persons like me; sada —
always.

Though living within the material world, in bodies com-

posed of the five elements, persons expert in relishing
devotional service to the Lord are always worshipable for
persons like me.

COMMENTARY: Wherever in the material world the mood of

Vaikuntha is found, Lord Siva worships the carriers of that mood
as his superiors. He expresses this same attitude in the Nardyana-
vyttha-stava of the Hayasirsa Pancaratra:

ye tyakta-loka-dharmartha
visnu-bhakti-vasam gatab
bhajanti paramadtmanam
tebhyo nityam namo namab

“To those who have come under the influence of pure devotion
for Visnu, and have therefore abandoned their worldly religious
duties and profitable endeavors just to worship the Soul of souls,
I constantly offer my repeated respects.”

TEXT 55

श्रीकुष्णचरणाम्भोजापितात्मानो हि ये fe |
तदेकप्रेमलाभागात्यक्तार्थजनजीवनाः ॥
Sri-krsna-caranambhoja-
rpitatmano hi ye kila
222 । CHAPTER THREE

tad-eka-prema-labhasa-
tyaktartha-jana-jivanah

Sri-krsna— of Sri Krsna; cara na-ambhoja— to the lotus feet;

arpita — offered; dtmanahb — whose selves; hi— certainly; ye—
who; kila— indeed; tat— for Him; eka— exclusive; prema —
love; labha— of obtaining, asa — with the hope; tyakta — hav-
ing abandoned; artha — wealth; jana — families; jivanab — and
lives.

Such expert relishers surrender themselves fully to the lo-

tus feet of Sri Krsna. Hoping to obtain exclusive love for
Him, they abandon their wealth, their families, and their
very lives.

7101450

एेहिकामुष्मिकाटोषसाध्यसाधननिःस्पृहाः |
जातिवर्णाश्रमाचारधर्माधीनत्वपारगाः ॥
aihikamusmikdsesa-
sddhya-sddhana-nisprhab
jati-varndsramadacara-
dharmadhinatva-paragabh

athika — of this world; amusmika — and of the next world; asesa

— in all; sadbya— ends of success; sadhana — and means of
success; nisprhadb — not interested; j4ti—in terms of birth in
a particular species; varna— occupation; adsrama — and level
of detachment, dharma —to religious principles; adbinatva —
subordination, para-gab — who have gone beyond.

They are not interested in any of the means and ends of

success, in this world or the next. They have gone beyond
subservience to the rules that apply according to birth,
occupation, and spiritual status.
 PRAPANCATITA: Beyond the MATERIAL WORLD / 223
TEXT 57

क्रणत्रयादनिर्मुक्ता वेदमार्गातिगा अपि |

हरिभिक्तिबलावेगादकुतश्चिटयाः सदा ॥
rna-traydd anirmukta
veda-margatiga api
hari-bhakti-balavegdd
akutascid-bhayah sada

rna-trayadt— from the three kinds of debts; anirmuktab — not

completely freed; veda-marga — the Vedic path; atigab — trans-
gressing; api— even though, hari-bhakti — of devotion to Hari;
bala-dvegat — by the power; akutascit-bhayah — fearless, sada
— always.

Even if they have not repaid their three debts and are
therefore transgressing Vedic principles, by the power of
their devotion to Lord Hari they are ever fearless.

TEXT 58

नान्यत्किमपि वाञ्छन्ति तदुकतिरसलम्पटाः |

स्वर्गापवर्गनरकेष्वपि तुल्यार्थदर्तिनः ॥
ndnyat kim api vanchanti
tad-bhakti-rasa-lampatab
svargdpavarga-narakesv
api tulyartha-darsinah

na— not; anyat— else; kim api— anything; vanchanti— do

they desire; tat—to Him; bhakti-rasa— for the taste of devo-
tion; lampatab — greedy; svarga — in heaven; apavarga — lib-
eration; narakesu— and hell, api— also; tulya-artha— as all
the same; darsinab — viewing.
2.2.4 / CHAPTER THREE

Greedy to taste the pleasure of devotion to Him, they have

no desire for anything else. To them liberation, heaven,
and hell all appear the same.

COMMENTARY: Fearlessness and freedom from selfish desires

are spontaneous symptoms of those who enjoy the transcenden-
tal tastes of Krsna consciousness. The residents of Vaikuntha are
already perfect, but they humbly think themselves only potential
candidates for prema-bhakti. Aspiring to be awarded exclusive
love of God, they abandon attachment to property and family.
They are not even interested in protecting themselves from
threats to their lives. Since they have no desire for the worldly
goals of prestige, security, and sense enjoyment, they have no
urge to work to earn the money and pious credits required for
obtaining these objects of desire. And as a further consequence
of their freedom from material ambition, they have transcended
identifying the self in terms of material social divisions, the brah-
mana caste and other occupational designations, and even hu-
man and demigod species. They have risen above the regular
and occasional obligations of all these categories.
From the very day of one’s birth, one is encumbered with
three kinds of debts. To the demigods, who provide the basic
needs of life, one owes the performance of sacrifice; to the par-
ents, from whom one inherits the good karma and cultural heri-
tage of one’s family, one owes offspring; and to the sages, who
teach how to fulfill the spiritual potential of human life, one
owes study of the Vedas. One who fails to absolve oneself from
these debts by doing what is required and avoiding what is for-
bidden can expect severe punishment from Yamaraja, the judge
of the sinful:

117८115 tribbir dvijo jato

devarsi-pitrnam prabho
yajnadhyayana-putrais tany
anistirya tyajan patet

“Dear Prabhu, a member of the twice-born classes is born with

three kinds of debts— those owed to the demigods, to the
 PRAPANCATITA: Beyond the MATERIAL WORLD / 225

sages, and to his forefathers. If he leaves his body without first

liquidating these debts by performing sacrifice, studying the
scriptures, and begetting children, he will fall down into a hellish
condition.” (Bhdgavatam 10.84.39)
The residents of Vaikuntha, however, are immune from the
reactions for neglecting the laws of material nature. These Vai-
kuntha residents need not perform ritual sacrifices, beget sons,
or study the texts of the Vedas. They have no fear of karmic
retribution. Nothing they do can be sinful. They can act confi-
dently, however they wish, on the strength of their pure devotion
to Lord Visnu.
Pure devotional service exempts Vaisnavas from the karmic
obligations of nondevotees, as Lord Krsna has explained to two
of His most trustworthy devotees, Uddhava and Arjuna:

tavat karmdani kurvita

na nirvidyeta yavata
mat-kathd-sravanddau va
Sraddha ydvan na jayate

“As long as one is not satiated by fruitive activity and has not
awakened his taste for devotional service by sravanam kirta-
nam visnoh, one has to act according to the regulative principles
of the Vedic injunctions.” (Bhagavdtam 11.20.9)

sarva-dharman parityajya
mam ekam saranam vrdja
aham tvdm sarva-papebhyo
moksayisyami md sucah

“Abandon all varieties of religion and just surrender unto Me.

I shall deliver you from all sinful reactions. Do not fear.”
(Bhagavad-gita 18.66)
Sri Narada also gave the same instruction to Vyasadeva:

tyaktvd sva-dharmam carandmbujam harer

bhajann apakvo ‘tha patet tato yadi
226 / CHAPTER THREE

yatra kva vabhadram abhud amusya kim

ko vartha apto ‘bhajatam sva-dharmatahb

“One who has forsaken his material occupations to engage in the

devotional service of the Lord may sometimes fall down while in
an immature stage, yet there is no danger of his being unsuccess-
ful. On the other hand, a nondevotee, though fully engaged
in occupational duties, does not gain anything.” (Bhadgavatam
19,
The fearless residents of Vaikuntha are also free from all
selfish concerns. They have no interest in transcendental perfec-
tions such as a personal form like the Supreme Lord’s, what to
speak of the refined sense enjoyment of the residents of Lord
Brahma’s planet, or the happiness of impersonal nirvdna. In the
eyes of the residents of Vaikuntha, everything other than pure
love of God is not only insignificant but also detrimental to the
advancement of bhakti. Thus they consider impersonal libera-
tion and being elevated to heaven the same as being sent to hell.
Speaking here to Narada, Lord Siva echoes his own words from
the Sixth Canto of the Bhdgavatam (6.17.28):

nardyand-parah sarve
na kutascana bibhyati
svargapavarga-narakesv
api tulyartha-darsinah

“Devotees solely engaged in the devotional service of the Su-

preme Personality of Godhead, Narayana, never fear any condi-
tion of life. For them the heavenly planets, liberation, and the
hellish planets are all the same, for such devotees are interested
only in the service of the Lord.”

TEXT 59

भगवानिव सत्यं मे त एव परमप्रियाः |

परमप्रार्थनीयश्च मम तैः सह सङ्गमः ॥
 PRAPANCATITA: Beyond the MATERIAL WORLD / NON

bhagavan iva satyam me

ta eva parama-priyahb
parama-prarthaniyas ca
mama taib saha sangamah

bhagavan — the Supreme Lord; iva — just as; satyam — truly; me

— to me; fe— they; eva — indeed; parama — limitlessly; priyab
— dear; parama — highest; prarthaniyab—- ambition, ca — and,
mama — 1719; taib saba — with them, sangamahb — association.

Truly I tell you, such devotees are as limitlessly dear to me

as the Supreme Lord Himself. My highest ambition is to
have their company.

COMMENTARY: Lord Siva has higher regard for pure Vaisnavas

than for his own associates, headed by Nandisvara. As Lord Siva
told the ten Praceta brothers:

atha bhagavata yuyam

priyah stha bhagavan yatha
na mad bhagavatanam ca
preyan anyo ’sti karhbicit

“You are all devotees of the Lord, and so I appreciate that

you are as respectable as the Supreme Personality of Godhead
Himself. I know that the devotees also respect me in this way
and that I am dear to them. Thus no one can be as dear to the
devotees as I am.” (Bhadgavdtam 4.24.30)

TEXT 60

नारदाहमिदं मन्ये तादृशानां यतः स्थितिः |

भवेत्स एव वैकुण्ठो कोको नात्र विचारणा ॥
naradaham idam manye
tadrsanadm yatah sthitib
bhavet sa eva vaikuntho
loko natra vicarana
228 / CHAPTER THREE

ndrada — dear Narada; aham — 1, idam— this; manye — con-

sider; tadrsanam — of such persons; yatab — where; sthitihb —
the location; bhavet — may be; sab — that; eva — only; vaikun-
thab lokab — the spiritual world; na—there is not; atra— in
this matter; vicdrand — room for argument.

In my opinion, dear Narada, anywhere such devotees are

found is actually Vaikuntha-loka. Arguing against this fact
would be useless.

COMMENTARY: For Lord Siva, pure Vaisnavas living on earth or

anywhere else are no less glorious than the residents of Vai-
kuntha. Vaisnavas should never be judged by whether they live
in Lord Visnu’s kingdom or not, because one who possesses the
treasure of prema-bhakti always has the Lord living with him.
The Personality of Godhead Himself has said:

ndham vasdmi vaikunthe

na yogi-hrdaye ravau
mad-bhakta yatra gayanti
tatra tisthami ndrada

“I do not live in Vaikuntha, in the hearts of the yogis, or in-

side the sun. Rather, My dear Narada, I am present wherever
My devotees sing about Me.” (Padma Purdna, Uttara-khanda
02..21-2.2.)

TEXAYO!

कुष्णभक्तिसुधापानाद्‌ देहदैहिकवि्मृतेः |
तेषां भोतिकदेहेऽपि सचिदानन्दसूपता ॥
krsna-bhakti-sudha-panad
deha-daihika-vismrteh
tesam bhautika-dehe ‘pi
sac-cid-dnanda-rupata
 PRAPANCATITA: Beyond the MATERIAL WORLD / 229

krsna-bhakti — of devotion to Krsna; sudbd — the nectar; pandt

— because of drinking; deha — of their material bodies; daihika
—and material relationships; vismrteb — because of forgetting;
tesam — their; bhautika-dehe in material bodies; api— even;
sat-cit-ananda — of eternity, knowledge, and bliss; riipata —
the nature.

Having drunk the nectar of devotion to Krsna, those devo-

tees forget their material bodies and relationships. Thus
even while living in material bodies, they assume the tran-
scendental nature of eternity, knowledge, and bliss.

COMMENTARY: One might question how devotees living on

earth and in Vaikuntha can be equal. Don’t the residents of earth
have bodies made of material energy, while the residents of
Vaikuntha have transcendental bodies? But Lord Siva confirms
the equality of these devotees nonetheless. Vaisnavas pay little
attention to their gross and subtle material bodies and to bodily
relationships; Vaisnavas do not consider the body their own
property and so are indifferent in this regard. Having overcome
the obstacles of bodily attachment, the devotees living in the
material world enjoy the nectar of prema-bhakti without distrac-
tion and are therefore equal to the residents of Vaikuntha. Even
while living in material bodies, the Vaisnavas lead an existence
that is completely spiritual, sac-cid-dnanda.
A devotee’s material body may literally transform into a spiri-
tual one, like the body of Dhruva Maharaja just before his ascent
to Vaikuntha. As described by Maitreya Rsi:

parityabhyarcya dhisnyagryam
parsadav abhbivandya ca
iyesa tad adhisthatum
bibhrad rupam hiranmayam

“Before getting aboard the Vaikuntha airplane, Dhruva Maharaja

worshiped and circumambulated it, and also offered obeisances
to the associates of Visnu. In the meantime he became as brilliant
230 / CHAPTER THREE

and illuminating as molten gold. He was thus completely pre-

pared to board the transcendental plane.” (Bhadgavatam 4.12.29)
Commenting on this verse, Srila Sridhara Svami explains biran-
mayam as meaning “full of effulgence.” In other words, Dhruva
Maharaja obtained a new body made of pure spiritual energy. To
thus obtain a better body is quite possible. Srila Sanatana Gosvami
mentions that even drinking a special herbal tonic can give one
a more attractive material body; then what to speak of the attrac-
tive form one can attain by always drinking the transcendental
tonic of bhakti-rasa.

TEXT 62

पर भगवता साकं साक्षात्करीडापरम्पराः |

सदानुभवितुं तेहि वेकुण्ठोऽपेक््यते क्वचित्‌ ॥
param bhagavatad sakam
sdksat krida-paramparab
sadadnubhavitum tair hi
vaikuntho peksyate kvacit

param — only; bhagavatd sdkam — together with the Personal-

ity of Godhead; sadksat— direct; krida — of pleasure pastimes;
paramparab — the sequence; sadd — always; anubhavitum —
in order to experience; taib— by them; hi— indeed; vaikun-
thab — Vaikuntha; apeksyate is preferred; kuacit — sometimes.

But in Vaikuntha devotees always relish ongoing pleasure

pastimes in the very company of the Lord. Therefore devo-
tees sometimes prefer to live there.

COMMENTARY: Why single out Vaikuntha and its residents for

praise if devotees of Visnu on the earth are equally glorious?
Because although the pure Vaisnavas reveal on earth the glories
of devotional service, only in Vaikuntha do the devotees enjoy
the company of the husband of the goddess of fortune in endless
 PRAPANCATITA: Beyond the MATERIAL WORLD / 231

varieties of ecstatic pastimes. These loving reciprocations appear

in Vaikuntha and nowhere else. For that reason, Vaikuntha has
received its name. It is the world where no one ever feels the
anxiety (kunthatd) of not tasting the perpetual flow of devo-
tional rasa. When the Personality of Godhead momentarily dis-
appears from the external or internal sight of His devotees in
Vaikuntha, His disappearance only increases their eagerness to
see Him and be with Him. In Vaikuntha even the Lord’s absence
increases His devotees’ awareness of Him and their enjoyment
of rasa.

TEXT 63

अतो हि सवं तत्रत्या मयोक्ताः सर्वतोऽधिकाः ।

दयाविरोषविषयाः कृष्णस्य परमप्रियाः ॥
ato hi sarve tatratya
mayoktah sarvato ‘dhikah
dayd-visesa-visayah
krsnasya parama-priyah

databh — thus; hi— certainly; sarve— all, tatratyab—the resi-

dents of that place; mayad—by me; uktadb—are said to be;
sarvatah — than everyone else; adhikah — greater; dayad — of
mercy; visesa— special; visayahb— recipients; krsnasya— of
Krsna; parama-priyab — the most beloved devotees.

That is why I say that the residents of Vaikuntha are greater

than everyone else. As the objects of Krsna’s special
mercy, they are His most beloved devotees.

COMMENTARY: The Vaikuntha-vasis are greater than liberated

Vaisnavas in the material world, among whom Lord Siva counts
himself. The reason for their various manifest glories, Lord Siva
argues, must be Lord Visnu’s favoring them more than others.
They must be His dearest servants.
232 / CHAPTER THREE

TEXT 64

श्रीपार्वत्युवाच
तत्रापि श्रीर्विंरोषेण प्रसिद्धा श्रीहरिप्रिया |
तादृग्वेकुण्ठवेकुण्ठवासिनामीश्री हि या ॥
sri-parvaty uvdaca
tatrapi srir visesena
prasiddha sri-hari-priya
tadrg-vaikuntha-vaikuntha-
vdsinam isvari hi ya

Sri-parvati uvdca — Sti Parvati said; tatra api— furthermore in

that regard; srib — the goddess Sri; viSesena — especially; prasid-
dba — famous; Sri-hari-priya — dear to Sri Hari; tadrk— such;
vaikuntha — of Vaikuntha; vaikuntha-vdsinam — and of the Vai-
kuntha residents; isvari— the ruling goddess; 4i— indeed; ya —
who.

Sri Parvati said: Furthermore, among them all, the

goddess Sri is famous as especially dear to the Lord.
She is indeed the ruling goddess of Vaikuntha and its
residents.

COMMENTARY: Lord Siva’s consort Devi is a partial expansion of

Lord Visnu’s consort Sri. When Parvati heard her husband praise
Vaikuntha without mentioning the queen of Vaikuntha, Parvati
became somewhat disturbed. She therefore took the liberty to
speak out.
Everyone who knows the goddess Sri knows that she is the
beloved wife of Lord Visnu; indeed, one of her names is Hari-
priya. She is worshiped with reverence by all the Vaikuntha-
vasis. To uphold the claim that Lord Visnu’s consort Sri is His
most favored devotee, Parvati will now describe her greatness in
more detail.
 PRAPANCATITA: Beyond the MATERIAL WORLD / 233

TEXT 65

यस्याः कटाक्षपातेन लोकपाकविभूतयः |

ज्ञान विरक्तिर्भक्तिश्च सिध्यन्ति यदनुग्रहात्‌ ॥
yasyah kataksa-pdtena
loka-pala-vibhutayah
jndanam viraktir bhaktis ca
sidbyanti yad-anugrahat

yasyah — whose; kata-aksa — of the sidelong glance; pdtena —

by the fall; Joka-pala — of the rulers of the planets; vibhiitayah
—the powers; jrdnam— knowledge; viraktib — detachment;
bhaktib — devotion; ca—and; sidhyanti— come into being;
yat — whose; anugrahat— by the mercy.

Her mercy expands wherever she casts her sidelong glance.

Thus the rulers of the various planets obtain their powers,
their knowledge, their detachment, and their devotion.

COMMENTARY: According to Mother Parvati, the demigods are

powerful only by the blessings of the goddess Sri. It is thanks to
Sri that the demigods correctly understand the relative positions
of God and the finite living entities, that they have given up
interest in material enjoyment and liberation, and that they have
become devotees of the Personality of Godhead. As Durvasa
Muni told Indra in the 115171८ Purana (1.9.29):

yatah sattvam tato laksmib

sattvam bhuty-anusdari ca
nibsrikanam kutah sattvam
vind tena gunab kutab

“Where there is patience, opulence arises, and patience also fol-

lows opulence. But how can those not favored by the goddess
Sri have patience, and without patience how can they have good
qualities?”
2.34 / CHAPTER THREE

In the same chapter of the Visnuw Purdna (1.9.120), Lord Indra

offered the following prayer to Laksmi:

yajna-vidya maha-vidya
gubya-vidya ca Sobhane
adtma-vidya ca devi tvam
vimukti-phala-dayini

“O resplendent goddess, you personify the mystic knowledge

of sacrifice, of material nature, of the secrets of devotional ser-
vice, and of perfection for the soul. You are the giver of ulti-
mate liberation.” Ultimate liberation is pure devotional service,
which is ruled by the consort of the Supreme Person and
gained by a fortunate soul only when she recommends that
soul to the Lord.

TEXT 66

या विहायादरेणापि भजमानान्‌ Nae |

qa तपोभिराराध्य निरपेक्ष च तं प्रियम्‌ ॥
ya vibayddarenapi
bhajamanan bhavddrsan
vavre tapobhir arddhya
nirapeksam ca tam priyam

ya—who, vibdya— leaving aside; ddarena— with great re-

spect; api— even; bhajamandn — who are worshiping; bhava-
drsan — persons like you (Narada); vavre— she chose; tapo-
bhib — by severe penances; drdadhya— worshiping; nirapeksam
—who was indifferent; ca—and; tam— Him; priyam— her
beloved.

Ignoring people like you who worship her with great re-
spect, she vowed to undergo severe penances to worship
her beloved Lord, even though He was indifferent to her.
 PRAPANCATITA: Beyond the MATERIAL WORLD / 235

COMMENTARY: Only devotional service to the Supreme Lord can

attract the attention of the goddess Laksmi, who worships Lord
Narayana with pure devotion. She willingly accepts any difficulty
and any menial service to please Him, although He, being satis-
fied in Himself, does not need anyone’s help to fulfill His desires.
Many Vaisnavas look to Mother Laksmi’s example of perfect sur-
render, hoping to follow in her footsteps. The wives of the Kaliya
snake, for example, prayed to Sri Krsna:

kasyanubhavo ‘sya na deva vidmahe

tavanghri-renu-sparasadhikarab
yad-vanchaya srir lalanacarat tapo
vibaya kaman su-ciram dhrta-vrata

“O Lord, we do not know how the serpent Kaliya has attained

this great opportunity of being touched by the dust of Your lotus
feet. For this end, the goddess of fortune performed austerities
for centuries, giving up all other desires and taking austere
vows.” (Bhdgavatam 10.16.36)
The supreme goddess Maha-laksmi is the eternal beloved of
the Lord of Vaikuntha; she does not have to worship Him to
achieve Him. But her expansions descend as avatdras to ac-
company the various incarnations of Narayana, and some of
these avatdras of Maha-laksmi, such as the daughter of Bhrgu
Muni, are described in Vedic scriptures as performing penances
to obtain the Lord as their husband.

TEXT 67

करोति वसति नित्यं या रम्ये तस्य वक्षि ।

पतित्रतोत्तमारोषावतारेष्वनुयात्यमुम्‌ ॥
karoti vasatim nityam
ya ramye tasya vaksasi
pati-vratottamadsesd-
vataresv anuydty amum
236 / CHAPTER THREE

karoti— does; vasatim — residence; nityam— perpetually; ya —

who; ramye— beautiful; tasya— His; vaksasi— on the chest;
pati-vrata — of chaste wives; uttama— the most perfect; asesa
— in all; avatdresu — His incarnations; anuydati— she follows;
amum — Him. 1

This most perfect of chaste wives resides forever on His

beautiful chest and follows Him in all His incarnations.

COMMENTARY: One of Sri Maha-laksmi’s expansions is the Laksmi

who controls and dispenses the opulences of this material world.
Those who seek this Laksmi’s grace know from their experience
that she is fickle, cavicald. But the original Laksmi is never un-
steady in her devotion to Lord Narayana. She always stays in His
company, residing on His chest and following wherever He goes:
evam yatha jagat-svami
deva-devo jandrdanah
dvataram karoty esa
tatha Sris tat-sahayini

“Just as the Lord of the universe, the God of gods Janardana,

descends to this world, so does His helpmate the goddess Sri.”

devatve deva-deheyam
manusydtve Ca ManNuUst
visnor dehdnurtipam vai
karoty esdtmanas tantim

“When He appears as a demigod she appears as a goddess, and

when He becomes a human man she becomes a human woman.
She accepts for herself a body that exactly corresponds to what-
ever body Lord Visnu assumes.” (Vismu Purdna 1.9.142, 145)

TEXT 68

श्रीपरीक्षिदुवाच
ततः परमहषण क्षोमितात्माकपन्‌ मुनिः |
जय श्रीकमलाकान्त हे वैकुण्ठपते हरे ॥
 PRAPANCATITA: Beyond the MATERIAL WORLD / 237

Sri-pariksid uvdca
tatab parama-harsena
ksobbhitatmdlapan munib
jaya Ssri-kamald-kdnta
he vaikuntha-pate hare

Sri-pariksit uvdca — Sti Pariksit said; tatab — then; parama-

harsena — with extreme delight; ksobhita — agitated; atma—
his mind; dlapan — exclaiming; munib — the sage; jaya — glo-
ries to You; sri-kamald-kanta—O husband of the goddess
Kamala; he vaikuntha-pate— O Lord of Vaikuntha; hare— 0)
Hari.

Sri Pariksit said: Then the sage, his mind vibrating with
extreme delight, called out, “Glories to You, O husband of
the goddess Kamala, O Hari, Lord of Vaikuntha!

TEXT 69

जय वैकुण्ठलोकेति तत्रत्या जयतेति च ।

जय कृष्णप्रिये पदो वेकुण्ठाधीश्चरीत्यपि ॥
Jaya vaikuntha-loketi
tatratya jayateti ca
jaya krsna-priye padme
vaikunthadhisvarity api

jaya— glories to you; vaikuntha-loka— O Vaikuntha-loka, iti

— thus; tatratyab— O those who live there; jayata— glories
to you; iti—thus; ca—and; jaya— glories, krsna-priye— O
beloved of Krsna; padme— Padma; vaikuntha-adhisvari —
presiding goddess of Vaikuntha; iti— thus; api— also.

“Glories to you, O Vaikuntha world! Glories to all who live

there! And glories to you, O Padma, Lord Krsna’s beloved,
O presiding goddess of Vaikuntha!”
238 / CHAPTER THREE

COMMENTARY: Having heard Lord Siva and Parvati’s description

of the glories of Vaikuntha, its residents, and its presiding god-
dess, Narada was overwhelmed with ecstasy. Although the Su-
preme Person was currently present on earth in Dvaraka, Narada
forgot this and wanted to go at once to Vaikuntha. Expressing
his ecstasy, he first praised Lord Narayana, then His kingdom
and its residents, and last the greatest devotee in Vaikuntha, Sri
Maha-laksmi.

TEAL 7O

अथाभिनन्दनायास्या वैकुण्ठे गन्तुमुत्यितः |

अभिप्रेत्य हरेणोक्तः करे धृत्वा निवार्य सः ॥
athabhinandandaydsya
vaikunthe gantum utthitab
abbipretya harenoktah
kare dhrtvd nivarya sab

atha — then; abhinandanaya — for the purpose of offering re-

spects; asydb — to her; vaikunthe to Vaikuntha; gantum — in
order to go visit; utthitab — having stood up; abbipretya — be-
ing noticed; harena — by Lord Siva; wktab — was told; kare
by the hand; dbrtva— being taken hold of; nivdrya— being
stopped; sab — he.

Then, wanting to visit Vaikuntha and personally offer re-

spects to the goddess of fortune, Narada stood up. Seeing
this, Lord Siva took him by the hand to stop him. Lord Siva
then spoke.

COMMENTARY: From the words Narada was speaking and from

how he turned his eyes upward, Lord Siva could understand that
Narada intended to visit Vaikuntha and personally offer respects
to the goddess Maha-laksmi. But by doing this, Narada would
neglect an even better opportunity.
 PRAPANCATITA: Beyond the MATERIAL WORLD / 239

TERT

श्रीमहेश उवाच
कृष्णप्रियजनारोकोत्सुकताविहतस्मृते |
न कि स्मरसि यटूमौ द्वारकायां वसत्यसौ ॥
Sri-mahesa uvdca
krsna-priya-jandalokot-
sukatd-vihata-smrte
na kim smarasi yad bhumau
dvarakayam vasaty asau

Sri-mahesab uvdca—Lord Siva said; krsna-priya-jana— the

dearest devotees of Krsna; dloka — for seeing; utsukatd — due
to eagerness; vibata — lost; smrte— whose memory; na — not;
kim — whether; smarasi— you remember; yat— the fact that;
bhumau — on the earth; dvadrakdyam — in Dvaraka; vasati—
is residing; asau — He.

Sri MaheSa said: My dear Narada, because of your eager-

ness to see the dearest devotees of Krsna, you have lost
your memory. Don’t you remember that the Lord of
Vaikuntha is living right now on earth, in Dvaraka?

COMMENTARY: Narada is not to be blamed for being distracted

by the glories of the Lord of Vaikuntha and His consort, because
Narayana and Maha-laksmi are indeed the all-attractive supreme
couple. But Narada could now see the same Narayana and
Maha-laksmi without having to travel so far.

११.११

रुक्मिणी सा महालक्ष्मीः POET भगवान्‌ स्वयम्‌ |

तस्या अंशावतारा हि वामनादिसमीपतः ॥
240 / CHAPTER THREE

rukmini sa mahd-laksmib
kyrsnas tu bhagavan svayam
tasya amsdvatara hi
vamanddi-samipatab

rukmini— Rukmini; sd— she; mahd-laksmib — the supreme

goddess of fortune; krsmahb — Krsna, tu — but, bbagavan svayam
—the original Personality of Godhead; tasyab— her; amsa-
avatarah — partial incarnations; 4i— indeed; vamana-ddi—
of Lord Vamana and other incarnations of Visnu; samipatab — in
the company.

Queen Rukmini is the supreme goddess of fortune her-

self, and Krsna is the original Personality of Godhead.
Rukminis partial incarnations accompany Lord Vamana
and the other avataras of the Lord.

COMMENTARY: In case Narada has any doubt that the goddess

Maha-laksmi is appearing with Sri Krsna, Lord Siva reminds
Narada that she has descended as the daughter of King Bhis-
maka. Still, Narada might raise the doubt that Sri Maha-laksmi
never leaves the side of the Supreme Personality of Godhead,
Narayana. Lord Siva answers this by quoting the assertion given
in the Bhdgavatam (1.3.28) krsnas tu bhagavan svayam: Krsna as
He appears on earth 15 that original Personality of Godhead. But
why then is Laksmi sometimes seen in the company of incarna-
tions of the Lord such as Sri Vamana, the thousand-headed Maha-
purusa, and Kapiladeva? Because these Laksmis are avatdras of
Maha-laksmi. That original goddess of fortune, the dearest devo-
tee of the Lord in Vaikuntha, has descended to Dvaraka as
Queen Rukmini.

TEX 7s

सम्पूर्णा परिपूर्णस्य लक्ष्ीर्भगवतः सदा |

निषेवते पदाम्भोजे श्रीकृष्णस्यैव रुक्मिणी ॥
 PRAPANCATITA: Beyond the MATERIAL WORLD / 241

Sampurnd paripurndasyd
laksmir bhagavatah sada
nisevate padambhoje
Sri-krsnasydaiva rukmini

sampurnd — perfectly complete; paripiirnasya — of the perfectly

complete; /aksmib—the divine consort; bhagavatah — of the
Personality of Godhead; sada — always; nisevate serves; Pada-
ambboje at the lotus feet; s7i-krsnasya — of Sri Krsna; eva —
indeed; rukmini— Rukmini.

Rukmini is the perfectly complete divine consort of the

complete Personality of Godhead. She always serves at Sri
Krsna’s lotus feet.

COMMENTARY: Because Sri Krsna is not a mere incarnation of

Visnu but the source of all incarnations, Srimati Rukmini is equally
supreme. She is the source of all goddesses of fortune.

TEXT 74

तस्मादुपविरा ब्रह्मन्‌ रहस्यं परमं शनैः ।

कर्णे ते कथयाम्येकं AACA BT ॥
tasmdd upavisa brahman
rahasyam paramam sanaib
karne te kathayamy ekam
parama-sraddhaya srnu

tasmat— therefore, upavisa — please sit down; brahman— O

brabmana; rabasyam — a secret; paramam — supreme; sanaib
— softly; Rarne in the ear; te— you; kathayadmi—t1 shall
tell; ekam— one; parama absolute; sraddhaya — with confi-
dence; srmu — please listen.

So sit down, my dear brahmana, and I shall whisper in

your ear a great secret. Please hear this with absolute
confidence.
242 / CHAPTER THREE

COMMENTARY: Since the original Personality of Godhead and

His original consort have appeared on earth, Narada should put
aside his eagerness to run off to Vaikuntha and should just sit for
a minute to hear what more Lord Siva has to say. Nor should
Narada run immediately to Dvaraka without first listening to Lord
Siva’s confidential advice. Because what Lord Siva wishes to say
should not be heard by everyone, not even by his personal asso-
ciates, he wants to whisper it into Narada’s ear, thus also avoid-
ing the possibility of displeasing Parvati, who is a close friend of
Maha-laksmi’s.

१०९

त्वत्ताततो मद्ररुडादितश्च
श्रियोऽपि कारुण्यविरोषपात्रम्‌ ।
Yale एव प्रथितो जगत्यां
कृष्णस्य भक्तो नितरां प्रियश्च ॥
tvat-tdtato mad garuddaditas ca
5171110 {1 karunya-visesa-patram
(7८/71/6८1८ eva prathito jagatyam
krsnasya bhakto nitaram priyas ca

tvat — your, tdatatab — than the father (Brahma); mat— than me;
garuda-dditab — than Garuda and so on; ca— and; sriyab —
than the goddess of fortune; api— also; Rarunmya— of mercy;
visesa — special; patram — the recipient; prabladab — Prahlada;
eva — alone; prathitab — renowned; jagatyam — throughout the
world; krsnasya — of Krsna; bhaktah — devotee, nitaram — ex-
ceptionally; priyab — dear; ca — and.

There is a greater recipient of Krsna’s mercy than your fa-

ther, me, and other servants like Garuda, and even than the
goddess of fortune. His name is Prahlada. He is famous
throughout the world as the dearmost devotee of Krsna.
 PRAPANCATITA: Beyond the MATERIAL WORLD / 2.43

COMMENTARY: “Do not expect to fulfill your intentions by visit-

ing Dvaraka just now,” Lord Siva is telling Narada. “There is a
devotee in this world even greater than the supreme goddess of
fortune, and that is Prahlada. Before going anywhere else you
should visit him.” Because Prahlada’s devotion to the Supreme
Lord is so deep, he is exceptionally dear to the Lord. He is
greater than all the Lord’s servants in Vaikuntha, including
Garuda and Visvaksena and even Laksmi.

TEXT 76

भगवद्रचनानि a कि नु विस्मृतवानसि |
अधीतानि पुराणेषु ated न कि स्मरेः ॥
bhagavad-vacanani tvam
kim nu vismrtavan asi
adhitani purdnesu
Slokam etam na kim smareh

bhagavat— of the Supreme Lord; vacanadni— the words; tuam

— you; kim— whether; nu— indeed; vismrtavdn asi— have
forgotten; adhitani— read; purdnesu — in the Purdnas; slokam
— verse; efam— this; na— not; kim— whether; smarebh — you
remember.

Surely you haven’t forgotten the Supreme Lord’s words

about this. You must have read them in the Puranas and
must remember the following verse:

70.77

नाहमात्मानमायासे मदुक्तेः साधुभिर्विना |

त्रियमात्यन्तिकीं वापि येषां गतिरह परा ॥
naham atmdnam dsdse
mad-bhaktaih sadhubhir vind
244 / CHAPTER THREE

Sriyam atyantikim vapi

yesam gatir abam para

na — not; aham — 1; dtmanam — Myself, adsdse — hold in high

regard; mat-bhaktaib — My devotees; sddhubhib — the saintly
persons; vind — without, sriyam— the goddess Laksmi and the
opulences she provides; dtyantikim — ultimate; va — or; api—
even; yesam— for which (devotees); gatib—the destination;
aham— |; para — final.

“Without saintly persons for whom I am the only destina-

tion, I do not desire to enjoy My transcendental bliss or My
supreme opulences.”

COMMENTARY: This verse, spoken by the Supreme Lord to

Durvasa Muni in the Ninth Canto of Srimad-Bhagat ८11८1177 (9.4.64),
is cited here to establish the greatness of the Vaisnavas in gen-
eral. The Personality of Godhead derives great satisfaction from
His pure devotees on the earth and elsewhere, and in contrast
He is not as much attracted to His own consort in Vaikuntha or
the imperishable opulences she creates for His pleasure. Nor is
He as much attracted by His own beauty. As the Lord further told
Durvasa:

aham bhakta-parddhino
hy asvatantra iva dvija
sddhubbir grasta-hrdayo
bhaktair bhakta-jana-priyah

“Tam completely under the control of My devotees. Indeed, I am

not at all independent. Because My devotees are completely
devoid of material desires, I sit only within the cores of their
hearts. What to speak of My devotees, even the devotees of My
devotees are very dear to Me.”

mayi nirbaddha-hrdayah
sddhavah sama-darsinah
 PRAPANCATITA: Beyond the MATERIAL WORLD / 245

vase kurvanti mam bhaktya

sat-striyah sat-patim yatha

“As chaste women bring their gentle husbands under control by

service, pure devotees, who are equal to everyone and com-
pletely attached to Me in the core of the heart, bring Me under
their full control.” (Bhdgavatam 9.4.63, 66)
Uddhava heard similar words from Sri Krsna:

na tatha me priyd-tama
dtma-yonir na Sankarab
nd ca sankarsano na srir
naivatma ca yatha bhavan

“My dear Uddhava, neither Lord Brahma, Lord Siva, Lord San-
karsana, the goddess of fortune, nor indeed My own self is as
dear to Me as you.” (Bhdgavatam 11.14.15) Srila Sanatana Gosvami
comments that Sri Krsna, in this verse from the Bhdgavatam,
meant to make the general statement that no one else is as dear
to Him as His pure devotees, but because Krsna became so ec-
static thinking about the specific glories of His devotees, instead
of saying “My devotee” He unintentionally said “you, Uddhava.”

TEXT 76

मदादिदेवतायोनिर्निंजभक्तविनोदकृत्‌ |
श्मूर्तिरपि सा येभ्यो ames को हि alg तान्‌ ॥
mad-ddi-devatd-yonir
nija-bhakta-vinoda-kyrt
Sri-murtir api sa yebhyo
napeksya ko hi nautu tan

mat-ddi — beginning with me; devatad — of the demigods; yonib

— the source; nija— His own; bhakta — to devotees; vinoda-kyt
— the giver of pleasure; §7i-murtib — His divine personal form;
2.46 / CHAPTER THREE

api— also; ऽत -- 11141; yebhyab— compared to which (devo-

tees); na apeksy4—is not held in high regard; kab— who,
hi— indeed; nautu— can praise; tan — them.

The Lord’s divine personal form is the source of all the

demigods, including me, and gives great pleasure to His
devotees. But the Lord considers His own body worthless
compared to the value of His devotees. Who is fit to praise
the Lord’s devotees?

COMMENTARY: The demigods, headed by Siva, Brahma, and

Indra, all originate from the creator of the universe, the Supreme
Lord’s Mahapurusa incarnation. That Mahapurusa form of Visnu
is a direct expansion of Lord Narayana. In another sense of the
word yoni, Narayana Himself is the shelter of all created and
noncreated beings. His personal form is superior, therefore, to
the glorious worshipable forms of all the demigods. The Lord’s
all-attractive beauty delights His servants like Sesa and Garuda,
who enjoy taking part in His pastimes. The opulence and sweet-
ness of the Lord’s sri-murti cannot be completely described in
words. However, in the opinion of the Personality of Godhead
Himself, His own opulence and sweetness are unworthy of at-
tention compared to the greatness of His pure devotees. Who
can adequately glorify the unalloyed Vaisnavas? No one.

TEXT 79
तत्राप्यशेषभक्तानामुपमानतयोदितः |
साक्षादगवतेवासौ प्रहादोऽतक्यभाग्यवान्‌ ॥
latrapy asesa-bhaktanam
upamdadnatayoditah
saksdd bhagavataivasau
prablado tarkya-bhagyavan

tatra api— moreover, asesa-bhaktandm — among all the devo-

tees; upamandatayd —as an example; uditah is described,
 PRAPANCATITA: Beyond the MATERIAL WORLD / 247

sdksat — personally; bhagavata — by the Supreme Lord; eva —

indeed; asau—he; prabladab— Prahlada; atarkya — incon-
ceivable; bhagya-vdn — possessor of good fortune.

Moreover, among those countless devotees Prahlada stands

out as the example of perfection. The Lord Himself has
described him in this way. Prahlada’s good fortune is
inconceivable.

COMMENTARY: Prahlada is one of the rare Vaisnavas, described

in the previous verse, who have no trace of material motivation.
The Supreme Lord cherishes such pure devotees more than His
own self, what to speak of Brahma and other demigods. Further-
more, as the present verse states, Prahlada’s surrender is espe-
cially complete, conferring on him a devotional position superior
to that of pure devotees such as Sesa and Garuda. His good
fortune is unique among Vaisnavas, as the Lord has declared
to him:

bhavanti purusa loke

mad-bhaktds tvdm anuvratah
bhavan me khalu bhaktanam
sarvesam pratirupa-dhrk

“Those who follow your example will naturally become My pure

devotees. You are the best example of My devotee, and others
should follow in your footsteps.” (Bhdgavatam 7.10.21)

TEXT 80

तस्य सोभाग्यमस्माभिः सर्वै्लक््याप्यनुत्तमम्‌ ।

साक्षाद्विरण्यकशिपोरनुभूतं विदारणे ॥
1८51८ saubhagyam asmabbhib
sarvair laksmydpy anuttamam
saksad dhiranyakasipor
anubhutam vidarane
248 / CHAPTER THREE

1८51८ — his; saubbagyam — good fortune; asmabhib — by us;

sarvaih — all; laksmyad—by the goddess Laksmi; api— also;
anuttamam — unexcelled; saksat— directly; hiranyakasipoh —
of Hiranyakasipu,; anubhitam — experienced; viddrane — at the
time of the tearing apart

When the Lord tore apart HiranyakaSipu, I, all the demi-

gods, and the goddess Laksmi witnessed with our own eyes
the incomparable good fortune of Prahlada.

COMMENTARY: Lord Siva, Brahma, and many other demigods

and devotees, headed by Laksmidevi and Garuda, witnessed the
killing of Hiranyakasipu by Lord Nrsithha. With such substantial
first-hand evidence for the Lord’s special kindness to Prahlada,
no one should think that Prahlada’s birth in a family of demons
disqualified him from being a Vaisnava. The Lord’s appearance
for the sake of Prahlada is further described in the Seventh Canto
of Srimad-Bhagavatam, Chapter Eight

10147

पुनः पुनर्वरान्‌ दिद्सुर्विष्णुरमुक्तिं न याचित

भक्तिरेव वृता येन Wele तं नमाम्यहम्‌ ॥
punab punar vardn ditsur
visnur muktim na yacitab
bhaktir eva vita yena
prahladam tam namamy aham

punab punab— repeatedly; vardn—benedictions; ditsuh —

wanting to give; vismuh — Lord Visnu; muktim— liberation: na
— not, ydacitahb — asked for; bhaktib— pure devotion; eva —
only; vrlad— chosen as a boon; yena— by whom; prabladam
— to Prahlada; tam — him; namadmi— bow down: aham— I.

“Lord Visnu several times tried to offer him boons, but

Prahlada refused to ask to be liberated. Instead he chose
only pure devotion. I bow down before him.”
 PRAPANCATITA: Beyond the MATERIAL WORLD / 249

COMMENTARY: This verse, quoted from the Nardyana-vytiha-

stava, highlights the exclusiveness of Prahlada’s devotion to the
Supreme Lord. Lord Nrsimha tried hard to entice Prahlada with
liberation, just to let others see Prahlada’s resolve to stay fixed in
pure devotion. The words punab punab (“again and again”) can
be understood in several logical contexts. The idea may be, as
given in this translation, that Lord Nrsimha offered Prahlada lib-
eration several times. Or else it may be that Prahlada repeatedly
asked for pure devotion. Or else Prahlada asked for pure devo-
tion in his repeated future births. Prahlada expresses this last
idea in his prayer to Lord Nrsimha recorded by Parasara Muni in
Sri Visnu Purana (1.20.38):

natha yoni-sahasresu
yesu yesu vrajamy aham
tesu tesv acyuta bhaktir
dacyutastu sada tvayi

“O master, in all the thousands of births through which I must

wander in this world, please let me have unfailing devotion to
You, the infallible Supreme Lord.” Prahlada’s readiness to be
born again thousands of times means he is not at all interested in
liberation.

TEXTS 82-83

मर्यादाठद्रकस्यापि गुर्वादेशाकुतो मुने |

असम्पच्स्ववाग्जाकसत्यतान्तस्य Age: ॥
SR तादुगवस्थानं तुच्छदानफल किमु |
रक्षणं दुष्टबाणस्य किं नु मत्स्तवकारितम्‌ ॥
marydda-langhakasydpi
gurv-ddesakrto mune
dsampanna-sva-vag-jdla-
satyatantasya yad baleh
250 / CHAPTER THREE

dvare tadrg avasthanam

tuccha-dana-phalam kim u
raksanam dusta-bandasya
kim nu mat-stava-karitam

marydda — etiquette; langhakasya— of one who had trans-

gressed; api— even; guru-ddesa — the order of his spiritual mas-
ter; akrtab — who had failed to follow; mune— O sage; asam-
panna —who had not achieved; sva-vak— of his own words;
1/८ — of the network; satyata — of truthfulness; antasya — the
completion; yat— which; baleh — of Bali; duadre— at the door;
tadrk— such; avasthadnam — being stationed; tuccha — insig-
nificant; dana — of charity; pbalam — the consequence; kimi —
whether; 1— indeed; raksanam— protection; dusta-banasya
—of the wicked Bana; kim— whether; 171८ -- indeed; mat—
my; stava— by the offering of prayers; Rdritam— effected.

My dear sage, Bali violated spiritual etiquette by disobeying

the order of his spiritual master and failing to be true to his
own words. Still, as we know, the Lord agreed to become
the guard at Bali’s door. Was that simply the fruit of Bali’s
insignificant charity? The Lord also granted protection to
the wicked Bana. Was that the result of my offering the
Lord prayers?

COMMENTARY: Because the Personality of Godhead blessed Bali

Maharaja by becoming his doorkeeper, someone might suggest
that Bali received more mercy than Prahlada. But according to
Lord Siva this is not true. Rather, Lord Visnu favored Bali only
because Bali was Prahlada’s grandson. Fighting for the demons
against the demigods, Bali overturned the law of the universe,
set by Lord Brahma, that the demigods should rule heaven,
the demons the subterranean Patala-loka. By invading heaven,
usurping the throne of Indra, and awarding the posts of various
demigods to demons, Bali violated this natural order.
Bali also disobeyed specific instructions from his spiritual
master, Sukracarya. Sukra warned Bali not to give anything
 PRAPANCATITA: Beyond the MATERIAL WORLD / 2 51

to Vamanadeva, even though Bali had offered Lord Vamana

His choice of gifts in charity. By committing the worst possible
crime of denying one’s spiritual master’s order, Bali earned
Sukracarya’s curse. Srila Sukadeva Gosvami describes this in the
Bhagavatam (8.20.14):

evam asraddhitam Sisyam

anddesa-karam gurub
Sasapa daiva-prahitah
satya-sandham manasvinam

“The spiritual master, Sukracarya, inspired by the Supreme Lord,

cursed his exalted disciple Bali Maharaja, who was so magnani-
mous and fixed in truth that instead of respecting the spiritual
master’s instructions he wanted to disobey them.”
After being cursed for agreeing to give Lord Vamana what
He had asked, Bali could not even provide the charity he had
offered. Vamanadeva covered the entire universe with only two
steps, and no land remained on which He could place His third.
Thus Bali’s elegant words promising charity became an empty
promise. He had told the Lord:

yad yad vato vanchasi tat praticcha me

tvam arthinam vipra-sutanutarkaye
gam kancanam gunavad dhama mrstam
tathanna-peyam uta va vipra-kanyam
graman samrddhams turagan gajan va
rathams tathadrhat-tama sampraticcha

“O son of a brabmana, it appears that You have come here to

ask me for something. Therefore, whatever You want You may
take from me. O best of those who are worshipable, You may take
from me a cow, gold, horses, elephants, chariots, a furnished
house, prosperous villages, palatable food and drink, the daugh-
ter of a brahmana for Your wife, or whatever You desire.” (Bha-
gavatam 8.18.32) When Vamanadeva submitted a request that
seemed too modest, Bali laughed at Him and said:
ध / CHAPTER THREE

aho bradhbmana-daydda
vdcas te vrddha-sammatah
tvam bdlo balisa-matib
svartham praty abudho yatha

“O son of a brdbmana, Your instructions are as good as those

of learned and elderly persons. Nonetheless, You are a boy,
and Your intelligence is insufficient. Thus You are not very pru-
dent in regard to Your self-interest.” (Bhagavatam 8.19.8) And
when Vamanadeva insisted that He wanted nothing more than
as much land as He could cover with three steps, Bali replied
with confidence. As stated in Srimad-Bhdgavatam (8.19.28):

ity uktab sa hasan praha

vanchatah pratigrhyatam

“When the Lord had thus spoken, Bali smiled and told Him, ‘All
right. Take whatever You like.” But when his promise proved
impossible to fulfill, these proud words became a reason for Bali
to be ashamed.
It seems that Bali did not give away anything very important,
just the three insignificant material worlds and then his own
body. Padam (1171677 kuru sirsni me nijam: “Please place Your
third lotus footstep on my head.” (Bhagavatam 8.22.2) Vamana-
deva’s becoming Bali’s doorkeeper could not have been the re-
sult of just this meager charity, Lord Siva proposes. The Lord
must have reciprocated with Bali in this way because Bali’s grand-
father Prahlada was a great soul and a dear devotee of Visnu.
Bali did not deserve this benediction, because he was a violator
of the universal order, a transgressor of his gurw’s order, and a
breaker of promises. We see in this world that, as a general rule,
in exchange for worthless trifles nothing substantial can be ob-
tained. Bali’s petty charity, therefore, could not have purchased
the Personality of Godhead, who is the embodiment of eternal
knowledge and bliss. That charity certainly could not have re-
sulted in the Lord’s entering Bali’s household entourage. The
only feasible explanation for Bali’s good fortune is the intimate
 PRAPANCATITA: Beyond the MATERIAL WORLD / 2 53

exchange of prema-bhakti between Prahlada Maharaja and his

worshipable Lord.
In defense of Bali, someone might argue from the statements
of sdastra that Prahlada had blessed Bali with the gift of pure
devotion for the Lord and on the strength of that devotion he
achieved the Lord. Another example is therefore given here, that
of Banasura, a much more wicked person. Other than the Lord’s
compassion for Prahlada, there can be no reason for Bana’s sal-
vation. Not even Lord Siva’s intercession on Bana’s behalf could
have saved Bana’s life when Krsna was about to kill him, nor
could Bana have achieved the perfection of having all but four of
his arms removed, nor would Lord Krsna have made Bana Lord
Siva’s eternal associate.
Banasura was so wicked that he even dared challenge Lord
Siva, his object of worship:

namasye tvam mahdadeva

lokanam gurum isvaram
pumsam apurna-kamdadnam
kama-puramaranghripam

doh-sahasram tvaya dattam

param bharaya me ‘bhavat
tri-lokyam pratiyoddharam
na lebhe tvad rte samam

“O Lord Mahadeva, I bow down to you, the spiritual master and

controller of the worlds. You are like the heavenly tree that ful-
fills the desires of those whose desires are unfulfilled. These one
thousand arms you bestowed upon me have become merely a
heavy burden. Besides you, I find no one in the three worlds
worthy for me to fight.” (Bhdgavatam 10.62.5-6) Bana had also
abandoned the devotion to Lord Visnu that was traditional in his
family; instead he became an enemy of the Vaisnavas, demigods,
and brahbmanas like an ordinary demon. He arrested Lord Krsna’s
grandson Aniruddha, fought against Krsna, and committed other
offenses, described in various Puranas.
254 / CHAPTER THREE

Lord Siva here asks, “Was it because of my prayers that Sri Krsna
excused Bana for all his nonsense?” Of course not, Lord Siva in-
sists. Only because of Prahlada’s pure devotion did Lord Krsna
deliver Banasura. Offenses against Vaisnavas such as those Bana
committed can be absolved only by the Vaisnavas’ mercy. It was
by Prahlada’s grace that his grandson Bali and great-grandson
Bana were dealt with favorably by the Lord. The only reason the
Lord pardoned them for their offenses and elevated them was to
please Prahlada.

TEXT 84

केवर तन्महाप्रषटप्रह्ादप्रीत्यपेक्षया |
किं ब्रूयां परमत्रास्ते गौरी Ger: प्रिया सखी ॥
kevalam tan-mahd-prestha-
prahlada-prity-apeksaya
kim bruydm param ८11651८
gaurt laksmyab priya sakhi

kevalam — only; tat— His (Lord Visnu’s); mahd-prestha— most

beloved; prablada — for Prahlada; priti— His love; apeksaya —
by virtue of; kim— what; briiyvam— can I say; param — more;
atra — here; dste is present; gauri— Gauri; laksmyabh — of
the goddess Laksmi; priyd-sakhi— the dear friend.

No, in both cases the Lord acted out of affection for

Prahlada, His most beloved devotee. But what more about
this can I say in the presence of Gauri, the close friend of
the goddess Laksmi?

COMMENTARY: Narada might like to hear more about the glories

of Prahlada Maharaja, but Lord Siva is afraid to arouse the anger of
his wife. If he says much more in praise of Prahlada, he will doubt-
lessly fall into an ecstatic trance. If he then speaks too loudly,
Parvati might hear what he is saying. She is a good friend of Maha-
laksmi’'s and would not like to hear about Prahlada’s being a
 PRAPANCATITA: Beyond the MATERIAL WORLD / 255

greater devotee than the Supreme Lord’s consort. If Parvati be-

comes annoyed, Lord Siva worries, she will react disrespectfully
toward himself and Narada, and that will not be good for her.
Reason dictates that a newcomer to devotional service like
Prahlada could not surpass the goddess Laksmi, who eternally
resides on the chest of Lord Narayana, yet still Prahlada received
special mercy from the Lord to put him in that unlikely standing.
When Brahma gave Hiranyakasipu the boons that made him the
scourge of the three worlds, the Supreme Lord was concerned
that His devotees not have their confidence in devotional service
weakened by seeing their enemy allowed to become so power-
ful. To help dispel the Vaisnavas’ anxieties and doubts, Lord
Nrsimha, right after killing Hiranyakasipu, blessed Prahlada to
become greater than all other devotees, past and present — in-
cluding the residents of Vaikuntha, His personal attendants, and
His beloved consort Laksmi. With this benediction in mind, Lord
Siva has said about Prahlada in Text 75, “There is a greater recipi-
ent of Krsna’s mercy than your father, me, and other servants like
Garuda, and even than the goddess of fortune. His name is
Prahlada. He is famous throughout the world as the dearmost
devotee of Krsna.” And in Text 80: “When the Lord tore apart
HiranyakaSipu, I, all the demigods, and the goddess Laksmi wit-
nessed with our own eyes the incomparable good fortune of
Prahlada.” Thus, by the Lord’s sweet will, Prahlada became the
greatest Vaisnava, which would otherwise have been impossible.
Sometimes the Personality of Godhead declares other “recent”
devotees like Prahlada dearer to Himself than Lord Sankarsana,
Maha-laksmi, and other great personalities of the eternal king-
dom of Vaikuntha. Sri Krsna tells Uddhava:

na tatha me priyd-tama
dtma-yonir na Sankarab
na ca sankarsano na srir
naivaima ca yatha bhavan

“Neither Lord Brahma, Lord Siva, Lord Sankarsana, the god-

dess of fortune, nor indeed My own self is as dear to Me as
256 / CHAPTER THREE

you.” (Bhagavatam 11.14.15) Lord Narayana similarly tells Durvasa

Muni:

ndham atmanam 544

mad-bhaktaih sadhubbir vind
Sriyam atyantikim vapi
yesdm gatir aham para

“Without saintly persons for whom I am the only destination, I

am not attracted to My own self or to My supreme consort, the
goddess Sri.” (Bhdgavatam 9.4.64) One reason why the Supreme
Lord speaks like this is that although His eternal associates
Sankarsana, Maha-laksmi, and so on —are ever established in
unswerving devotion, they underwent no tribulations to gain it,
whereas His “new” devotees in the material world have sacrificed
all comforts and security to gain pure devotional service. For the
trouble such devotees have taken, Lord Krsna is especially grate-
ful. Besides this, the Lord wants to encourage all His devotees to
surrender themselves more fully, and to accomplish this He em-
phatically praises devotees like Prahlada who have taken great
risks for His satisfaction.
One might ask how Prahlada can be greater than Brahma,
Indra, and other demigods. The demigods, on one hand, are
frequently able to have the audience of Lord Visnu, which is the
final perfection of all spiritual practices. Sri Prahlada, on the
other hand, associates with the Lord mostly by remembering
Him. We will hear Prahlada say about himself in the next chapter
of the Brhad-bhagavatamrta (Text 20):

hanumad-ddi-vat tasya
(24/11 seva krtasti na
param vighnakule citte
smaranam kriyate maya

“IT have never performed any real service for the Lord like
Hanuman and others. I have only remembered the Lord some-
times, when my mind was troubled.” Nonetheless, we should
 PRAPANCATITA: Beyond the MATERIAL WORLD / 257

remember that Prahlada does in fact see the Lord constantly, and
according to the description of Srimad-Bhdgavatam (Fifth Canto,
Chapter Eighteen) Prahlada offers Him incessant prayers on the
planet Hari-varsa. Prahlada’s grandson Bali has also inherited
from him the right to see the Lord constantly, and thus Sri Vamana-
deva stays with Bali in his palace. If Prahlada criticizes himself
for only being able to remember the Lord and not see Him
directly, that is simply dissatisfaction with himself due to the
humility that such a perfect Vaisnava naturally feels. Despite
what he says about himself, he is dearer to the Supreme Lord
than even the Lord’s eternal associates in Vaikuntha.
In some manuscripts of Brhad-bhagavatamrta, the follow-
ing verse is inserted between texts 84 and 85:

garbha-stho yady api tvat ke-

nopadesena bhaktiman
sa jdtas tad api tvam ca
tasmat sukham avapsyasi

“Granted, the reason he became endowed with pure devotion

was that you gave him certain instructions while he was still in
the womb. But all the same he was born as a pure devotee, and
so you deserve to be awarded with happiness in the future.’

TEXT 85

तद्रत्वा सुतठे घ्रं वर्धयित्वारिषां गणैः ।

Yale स्वयमा्िष्य मदाश्टेषावकि वदेः ॥
tad gatva sutale sighram
vardhayitvdsisam ganaib
prahladam svayam dslisya
mad-dslesavalim vadeh

tat— therefore; gatud — going; sutale—to Sutala; sighram—

quickly; vardhayitud — encouraging; asisam — of blessings; ga-
naib — with a multitude; prahladam — Prahlada, svayam— in
2.58 / CHAPTER THREE

person; dslisya — embracing; mat-dslesa — of my embrace; dva-

lim —a series; vadeh — please relate.

Go quickly to Sutala. Offer Prahlada your countless bless-

ings, embrace him, and tell him I embrace him again and
again.

COMMENTARY: At the time of Lord Siva’s speaking, Prahlada was

residing on Sutala, the third Patala planet, ruled by Bali Maharaja.
When Prahlada had come to witness Bali’s encounter with Lord
Vamana, the Lord had invited Prahlada to visit Sutala-loka and
enjoy His own association there for some time:

vatsa prahlada bhadram te

prayahi sutalalayam
modamanab sva-pautrena
jnatinam sukham avaha

nityam drastasi mam tatra

gadd-panim avasthitam
mad-darsana-mahabhlada-
dhvasta-karma-nibandhanah

“My dear son Prahlada, all good fortune unto you. For the time
being, please go to the place known as Sutala and there enjoy
happiness with your grandson and your other relatives and
friends. You shall be able to see Me there in My usual feature
with disc, club, lotus, and conchshell in My hands. Because of
your transcendental bliss from always personally seeing Me, you
will have no further bondage to fruitive activities.” (Bhagavatam
8.23.9-10)

TEXT 86

अहो न सहतेऽस्माकं प्रणामं सज्जनाग्रणीः ।

स्तुतिं च मा प्रमादी स्यास्तत्र चेत्सुखमिच्छसि ॥
 PRAPANCATITA: Beyond the MATERIAL WORLD / 259

aho na sahate ‘smakam

prandmam saj-janagranih
stutim ca md pramddi 5145
tatra cet sukham icchasi

aho— oh; na sahate— he does not tolerate; asmdkam— our;

pranamam — bowing down; sat-jana — of saintly persons; agra-
nib — the foremost; stutim— praise; ca— also; ma— do not;
pramaddi— careless; syadb—be; tatra— about this; cet— if,
sukham — comfort; icchasi— you want.

Unfortunately, that best of saintly persons will not tolerate

our bowing down to him or praising him. If you want to
avoid getting into trouble, do not neglect this fact.

COMMENTARY: Lord Siva warns Narada not to be careless and

show any respect to Prahlada. If he does, Prahlada will become
unhappy and refuse to talk with Narada, or even see him.

Thus ends the third chapter of Part One of Srila Sanatana Go-
svami’s Brhad-bhadgavatamrta, entitled “Prapancdtita: Beyond
the Material World.”
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Ahakta:
The Devotee
 TEE

श्रीपरीक्षिदुवाच
श्रुत्वा महाश्चर्यमिवेटाभाषितं
प्रहादसन्दर्शनजातकोतुकः |
हद्यानतः श्रीसुतठे गतोऽचिराद्‌
धावन्‌ प्रविष्टः पुरमासुरं मुनिः ॥
Sri-partksid uvdca
Srutvd mahdscaryam ivesa-bhdsitam
prahlada-sandarsana-jata-kautukah
hrd-yanatabh sri-sutale gato ‘cirad
dhavan pravistab puram dsuram munib

Sri-pariksit uvdca— Sti Pariksit said; Srutvud— having heard;

maha-dscaryam — most amazing; iva — indeed; isa— of Lord
Siva; bhdsitam— the words; prahlada-sandarsana— for see-
ing Prahlada; 41८ — born; kautukah — his eagerness; brt— of
the heart; yanatab — by the path; Sri-sutale— to Sri Sutala; ga-
tab —he traveled; acirat— quickly; dhavan— running; pra-
vistah — he entered; puram— the city; Gsuram — belonging to
the demons; munib — the sage.

Sri Pariksit said: After the sage Narada heard Lord Siva’s
words, which impressed him as most amazing, he was
eager to see Prahlada in person. He at once, therefore,
traveled to Sri Sutala by the path of the heart and entered
running into the city of the demons.
264 / CHAPTER FOUR

COMMENTARY: In this chapter, despite Lord Siva’s warning,

Narada glorifies Prahlada. After refuting Narada’s glorification,
Prahlada in turn glorifies Hanuman. Narada then visits Hanuman,
who also denies Narada’s praise and recommends instead the
Pandavas. ।
The “path of the heart” Narada traveled is the mind itself; in
other words, as soon as he desired “I want to go to Sutala,” he at
once arrived.

LE Xl:

तावद्विविक्ते भगवत्पदाम्बुज-
परमोटसद्रचानविषक्तचेतसा |
श्रवेष्णवाग्रचेण समीक्ष्य दूरतः
प्रोत्थाय विप्रः प्रणतोऽन्तिकं गतः ॥
tavad vivikte bhagavat-padambuja-
premollasad-dhydna-visaktd-cetasa
Sri-vaisnavdgryena samiksya duratab
protthaya viprah pranato ‘ntikam gatab

tdvat — at that moment; vivikte 11 2 secluded place; bhagavat

— of the Supreme Lord; pada-ambuja — for the lotus feet; prema
—with pure love; ullasat— shining; dhyana — in meditation;
visakta — absorbed; cetasd — with his heart; sri-vaismava — of
transcendental Vaisnavas, agryena — by the foremost; samiksya
— being seen; duratah — from a distance; protthaya — stand-
ing up; viprab —the brabmana (Narada); pranatah — bowed
down, antikam— close; gatab — came.

Prahlada, the best of Vaisnavas, was in a secluded place,

absorbed in loving meditation on the Supreme Lord’s lotus
feet. Seeing the brahmana Narada approaching from a
distance, Prahlada quickly stood up and then offered
prostrate obeisances as Narada came close.
 BHAKTA: The DEVOTEE / 265

COMMENTARY: Without receiving information from his external

senses, Prahlada, though deep in meditation, became aware that
Narada was approaching. Prahlada’s meditation was exception-
ally wonderful because he was meditating on the Personality of
Godhead’s lotus feet, not on some impersonal conception of the
Supreme. His concentration was so fixed that when he became
aware that Narada was approaching he could not respond at
once. By the time Prahlada stood up, Narada was already nearby.

TEXT 3

पीठे प्रयलादुपवेरितोभयं
पूजां पुरावद्विधिनारप्यमाणाम्‌ ।
सम्भ्रान्तचेताः पर्हित्य वर्षन्‌
हर्षामाश्टेषपरोऽवदत्तम्‌ ॥
pithe prayatndd upavesito ‘yam
pujam purd-vad vidhinarpyamanam
sambhranta-cetah paribrtya varsan
harsdsram dslesa-paro ‘vadat tam

pithe— on a seat; prayatnadt— with effort; upavesitab — made

to sit; avam— he (Narada); pujam— the worship; purd-vat—
as previously; vidbind—according to standard procedures;
arpyamdadnam — being offered; sambhranta — filled with rever-
ence; cetab — his heart; paribrtya — refusing; varsan — raining
down, harsa — of joy; adsram — tears; dslesa-parah — trying to
embrace; avadat— he (Narada) told; tam — him (Prahlada).

With some effort, Prahlada induced Narada to accept a seat

and then began, like others before, to worship him in ac-
cordance with standard rules. But Narada, feeling great
reverence for Prahlada, refused the worship. He shed tears
of joy and tried to embrace Prahlada. Then he spoke as
follows.
266 / CHAPTER FOUR

COMMENTARY: Because Narada was reluctant to accept the seat

Prahlada offered, Prahlada had to force him to take it. Prahlada
brought water to wash Narada’s feet, and brought arghya and all
the other paraphernalia for full worship, but Narada stopped
him, being interested only in embracing Prahlada.

TEX 14

श्रीनारद उवाच
दृष्टश्चिरात्कृष्णकृपाभरस्य
पात्रं भवान्‌ मे सफलः श्रमोऽभूत्‌ |
आबात्यतो यस्य हि कृष्णभक्तिर्‌
जाता विरुद्धा न कुतोऽपि यासीत्‌ ॥
Sri-ndrada uvaca
drstas cirat krsna-krpa-bharasya
patram bhavan me sa-phalab sramo ‘bhut
d-balyato yasya hi krsna-bhaktir
jata visuddha na kuto ‘pi yasit

§ri-naradab uvdca— Sri Narada said; drstab — seen; cirat — af-

ter a long time; krsna— of Krsna; krpa — of the mercy; bharasya
—of the greatest amount; pdtram— the recipient; bhavan —
your good self; me— my; sa-phalab — fruitful; sramab — la-
bor; abhut— has become; d-bdlyatah — beginning from child-
hood; yasya — whose; hi— certainly; (९511 — for Krsna; bhaktib
— devotion, jata— endowed, visuddhd— perfectly pure; na
—never,; kutab api—anywhere at all; ya—which; dsit—
existed.

Sri Narada said: Now, after so long, I have finally seen

you —the true recipient of Krsna’s full mercy! Now
my efforts have borne fruit! From your very childhood
you have been endowed with pure devotion for Krsna.
Such spontaneous love has never been seen anywhere
before.
 BHAKTA: The DEVOTEE / 267

COMMENTARY: Narada had diligently studied the revealed scrip-

tures to learn about the Lord’s most intimate devotees, and re-
cently he had taken the trouble to visit Prayaga, the southern
country, and Sivaloka. Now he felt so satisfied meeting Prahlada
that all his efforts seemed worthwhile.

01)

यया स्वपित्रा विहिताः सहस्रम्‌

उपद्रवा दारुणविघ्ररूपाः |
जितास्त्वया यस्य तवानुभावात्‌
सर्वेऽभवन्‌ भागवता हि दैत्याः ॥
yaya sva-pitra vihitah sahasram
upadrava daruna-vighna-rupah
jitas tvaya yasya tavanubhavat
sarve ‘bhavan bhagavata hi daityah

yaya — because of which (pure devotion); sva-pitra — by your

father; vibitab — imposed; sahasram — thousands, upadravah
— outrages; daruna— terrible; vighna— of obstacles; rupab
—in the form; jitah— conquered; tuaya—by you; yasya—
of whom, tava— you; anubhavat— by the influence; sarve—
all; abhavan— became; bhagavatah — Vaisnavas, hi— indeed;
daityab — the demons.

By virtue of that pure devotion, you overcame terrible ob-

stacles, the thousands of outrages your father committed
against you. And by your influence all the demons became
Vaisnavas.

COMMENTARY: Prahlada’s father, HiranyakaSipu, was the great-

est antagonist of Lord Visnu and His devotees. Prahlada insisted
on joining the party of HiranyakaSipu’s enemies, and therefore
HiranyakaSipu tried to kill him. But because the Lord fully
protected Prahlada, his demon father failed to kill him despite
268 / CHAPTER FOUR

many attempts. This is related in the Seventh Canto of Srimad-

Bhagavatam (7.5.42-44):

praydse pahate tasmin

daityendrah parisankitab
cakara tad-vadhopayan
nirbandhena yudbhisthira

dig-gajair dandasukendrair
abhicaravapatanaib
mayabhib sannirodhais ca
gara-danair abhojanaib

hima-vayv-agni-salilaib
parvatakramanair api

“My dear King Yudhisthira, when all the attempts of the demons
to kill Prahlada Maharaja proved futile, the king of the demons,
Hiranyakasipu, being most fearful, began contriving other means
to kill him. Hiranyakasipu could not kill his son by throwing him
beneath the feet of big elephants, throwing him among huge,
fearful snakes, employing destructive spells, hurling him from
the top of a hill, conjuring up illusory tricks, administering poi-
son, starving him, exposing him to severe cold, winds, fire, and
water, or throwing heavy stones to crush him.”
Lesser Vaisnavas would not be able to endure as staunchly
as Prahlada the severe kinds of distress imposed by Hiranya-
kasipu. In the face of such torments, anyone not as fully sur-
rendered and absorbed in remembrance of the Personality of
Godhead would lose the courage and determination to continue
serving the Lord. But none of these tests distracted Prahlada from
his devotional service. Being solidly fixed in bhakti-yoga, Prahlada
was empowered to preach effectively; the sons of the demon
enemies of Visnu became Vaisnavas by hearing Prahlada’s instruc-
tions and even just by touching or seeing him. Therefore in the
Hari-bhakti-sudhodaya (33.7), which is part of the Narada Purana,
the goddess of the earth, Dharani-devi, thus glorifies Prahlada’s
special potency:
 BHAKTA: The DEVOTEE / 269

aho krtarthah sutaram nr-loko

yasmin sthito bhadgavatottamo ’si
sprsanti pasyanti ca ye bhavantam
bhavams ca yams te hari-loka-bhdajah

“Ah, this human world is now especially fortunate since you, the
best of Vaisnavas, are present. Everyone who touches you or
sees you and the symptoms of your ecstatic emotions will be-
come entitled to take up residence in Hariloka.”

TEXT 6

कृष्णाविष्टो योऽस्मृतात्मेव मत्तो

नृत्यन्‌ गायन्‌ कम्पमानो सदश्च |
लोकान्‌ सर्वान्‌ उद्धरन्‌ संस॒तिभ्यो
विष्णोर्भक्ति हर्षयामास तन्वन्‌ ॥
krsnavisto yo ‘smrtatmeva 117८110
nrtyan gayan kampamdno rudams ca
lokan sarvan uddharan samsrtibhyo
visnor bhaktim harsayam dasa tanvan

krsna — in thought of Krsna; avistab — absorbed; yab — who,

asmrta — having forgotten; dtmd — himself, iva — as if; mattah
— maddened; nrtyan — dancing; gdyan — singing, kampamad-
nab — trembling; rudan— calling out loudly; ca— and; lokdn
—the worlds; sarvan — all, uddharan — delivering; samsrti-
bhyah — from the cycle of material life; visnoh—to Visnu;
bhaktim — pure devotional service; harsayam dasa — you made
joyful; tanvan spreading.

While immersed in meditation on Krsna, you seemed to

forget your own existence. Like a madman you danced and
sang and called out loudly, your body trembling. In this
way you spread devotional service unto Lord Visnu, deliv-
ering all the worlds from the cycle of material life and
filling them with joy.
270 / CHAPTER FOUR

COMMENTARY: When a pure devotee is inspired by remembering

Krsna, he sometimes behaves in such unusual ways that ordinary
people may think him either intoxicated or insane. The word
matta in this verse can be understood in either of these two
senses. But behaving outside socially acceptable norms does not
in itself make one a saint. Prahlada Maharaja was not simply acting
in strange ways; he was able to free anyone who saw him from the
sufferings of material life. The logician Bhasarvajna in his Nydsa-
sara (3.39) enumerates twenty-one sources of material misery —
the body, the six senses, the objects of each sense, judgment
based on these six kinds of sensation, and pleasure and pain
themselves.
Describing Prahlada’s influence on persons who witnessed
his ecstatic symptoms, S77 Hari-bhakti-sudhodaya (15.1-2) states:

srutvaty-adbhuta-vairdgydj
Jands tasyojjvala girab
asruni mumucuh kecid
viksya ke py anamams ca tam

lilayanye pare hasydd

bhaktya kecana vismayat
1८11745 tam sanghaso jpasyan
sarvathapi hatainasah

“Upon hearing his brilliant words, some people felt an extra-

ordinary sense of detachment from material life and began to
shed tears. Others who saw him responded by bowing down to
him. Others were amazed to see him playfully laugh and simply
stood in groups watching him. All these persons were relieved of
worldly contamination.” Prahlada delivered ordinary people not
only by freeing them from unhappiness but also by giving them
the highest happiness of pure devotional service to Visnu.

TEXT

कृष्णेनाविर्भुय तीरे Fated:

स्वादे कृत्वा Seat मातृवद्यः |
 BHAKTA: The DEVOTEE / 11

ब्रह्येशादीन्‌ कुर्वतोऽपि स्तवोघं

पदां चानादूत्य सम्मानितो यः ॥
krsnenavirbhuya tire mahabdheh
svdnke krtva lalito matr-vad yah
brahmesadin kurvato ‘pi stavaugham
padmam canddrtya sammadnito yah

krsnena—by Krsna; davirbhtiya—appearing; tire—on the

shore; mahd-abdheh — of the ocean; svd-anke— on His lap,
krtva — being placed; /dalitab— caressed; mdtr-vat—like a
mother; yah — who; brahma-isa-ddin — Brahma, Siva, and other
demigods; kurvatah — doing; api— even though, stava-ogham
— recitation of many prayers; padmdm— the goddess Padma
(Laksmi); ca — and; anddrtya — ignoring; sammdnitah — hon-
ored; yab — who.

When Lord Krsna appeared on the shore of the ocean, He

placed you on His lap and caressed you like a mother. Thus
He honored you, ignoring Brahma, Siva, and the other
demigods offering prayers, and even ignoring the goddess
Padma.

COMMENTARY: After killing Hiranyakasipu, Lord Nrsithha was

still furious. No one could pacify Him. The Lord’s personal ser-
vants, headed by His wife Laksmi, by Garuda, and by Brahma
and other demigods, were standing at a distance awestruck, too
afraid to come near Him. Brahma then requested Prahlada to try
to appease the Lord. र Hari-bhakti-sudhodaya (14.13) describes
the Lord’s reaction:

tatah ksitdv eva nivisya nathah

krtva tam anke sva-janaika-bandhuh
5८17८111 vidhunvan kara-pallavena
sprsan mubur matr-vad Gdlilinga

“The Lord, who is friendly only to His devotees, then sat down
on the ground and put Prahlada on His lap. Gently rocking back
272 / CHAPTER FOUR

and forth, He patted Prahlada with His lotus hand and embraced
him repeatedly as a mother embraces her child.” Thus the Su-
preme Lord attended to Prahlada, disregarding the many other
exalted persons present.

10.16

वित्रस्तेन ब्रह्मणा प्रार्थितो यः

श्रीमत्पादाम्भोजमृठे निपत्य |
SATA FASS
gersy श्रीनृसिहेन लीढः ॥
vitrastena brabmana prarthito yab
Srimat-padambhoja-mule nipatya
tisthann utthapyottamdnge karabjam
dhrtvangesu sri-nrsimbena lidbab

vitrastena — who was terrified; brabmana — by Brahma, prar-

thitahb — begged; yah — who, srimat— divine; pada-ambhoja
— of the (Lord’s) lotus feet; m/e — at the base; nipatya — fall-
ing down; tisthan standing up; wtthapya— being lifted; api
and; uttama-ange— on the head; kara-abjam— His lotus
hand; dhrtva— being placed; angesu— on his various limbs;
Sri-nrsimbena — by Sri Nrsimbha; lidbab — licked.

Brahmi, terrified, begged you to approach Sri Nrsitnha.

And when you fell at the Lord’s divine lotus feet, the Lord
stood up and raised you from the ground. He put His lotus
hand upon your head and began to lick your entire body.

COMMENTARY: When Lord Nrsimha burst from the pillar, He

seemed so angry at Hiranyakasipu for abusing His devotee
Prahlada that Brahma thought the Lord might be ready to destroy
the entire universe. Therefore Brahma entreated Lord Nrsithha to
mercifully reduce His anger. That prayer unanswered, Brahma
asked Prahlada to intercede:
 BHAKTA: The DEVOTEE / 273

tata prasamayopehi
svd-pitre kupitam prabhum

“My dear son, Lord Nrsirhhadeva is extremely angry at your

demonic father. Please go forward and appease the Lord.”
(Bhagavatam 7.9.3)
Prahlada threw himself at the Lord’s feet in full surrender,
but the Lord picked him up and showered him with affection:

sva-pdda-mule patitam tam arbhakam

vilokya devah krpaya pariplutab
utthapya tac-chirsny adadhat karambujam
kalahi-vitrasta-dhiyam krtabhayam

“When Lord Nrsirnhadeva saw the small boy Prahlada Maharaja

prostrated at the soles of His lotus feet, He became most ecstatic in
affection toward His devotee. Raising Prahlada, the Lord placed His
lotus hand upon the boy’s head because His hand is always ready
to create fearlessness in all of His devotees.” (Bhagavatam 7.9.5)
Similarly, the Brhan-narasimha Purana states, lilibe tasya
gatrani/ sva-potasyeva kesari: “Lord Nrsimha licked Prahlada’s
limbs as an ordinary lioness grooms her cub.”

Tee

यश्चित्रचित्राग्रहचातुरीचयेर्‌
उत्सुज्यमानं हरिणा पर पदम्‌ |
ब्रहमादिसम्प्रा्थ्यमुपेक्ष्य केवलं
वत्रेऽस्य भक्तिं निजजन्मजन्मसु ॥
yas citra-citragraha-caturt-cayair
utsrjyvamanam harind param padam
brahmddi-samprarthyam upeksya kevalam
vavre ‘sya bhaktim nija-janma-janmasu

yah — who, citra-citra— most attractive; 4graba— of entice-

ments; cdturi-cayaih — with several clever attempts; Witsyjyamad-
274 / CHAPTER FOUR

nam — being offered; harinad — by Lord Hari; param padam —

the supreme destination; brabma-ddi— by Brahma and every-
one else; samprarthyam — prayed for, upeksya — ignoring; keva-
lam — only; vavre — you chose; asya— His; bhaktim — devo-
tional service; nija — your; janma-janmasu — in repeated births.

When Lord Hari, with most attractive and clever entice-

ments, tried to offer you the supreme abode, you showed
no interest in liberation, which is prayed for by Brahma
and by everyone else. Rather, you asked only devotion to
the Lord, birth after birth.

COMMENTARY: Lord Nrsimha offered Prahlada param padam,

the most exalted position of an eternal associate in Vaikuntha,
but Prahlada was not inclined to accept even this. He simply
wanted to continue practicing devotional service, no matter how
many lifetimes his service would take to perfect.
The Lord tried to entice Prahlada with kind words, as Srimad-
Bhagavatam (7.9.52) describes:

prahlada bhadra bhadram te

prito ‘ham te ‘surottama
varam vrnisvabhimatam
kama-puro ‘smy aham nrnam

“The Supreme Personality of Godhead said: My dear Prahlada,

most gentle one, best of the family of the asuras, all good for-
tune unto you. | am very much pleased with you. It is My pas-
time to fulfill the desires of all living beings, and therefore you
may ask from Me any benediction you desire.”
Similarly Lord Nrsirhha tells Prahlada in the Visnu Purana
(10.

kurvatas te prasanno ‘ham

bhaktim avyabhicadrinim
yathabhilasito mattah
brabldada vriyatam varah
 BHAKTA: The DEVOTEE / 275

“Prahlada, because you have been offering Me devotional ser-

vice without deviation, Iam very much pleased with you. Please
choose any benediction you would like from Me.”
The Lord also tells Prahlada in the Hari-bhakti-sudhodaya
(14.28-32):

sa-bhayam sambhramam vatsa

mad-gaurava-krtam tyaja
naisa priyo me bhaktesu
svddhina-pranayi bhava

api me purna-kamasya
navam navam idam priyam
nibsankabh pranaydd bhakto
yan mam pasyati bhasate

sada mukto ‘pi baddho ‘smi

bhaktena sneha-rajjubhib
ajito pi jito ‘ham tair
dvasyo {7 vasi-krtab

tyakta-bandhu-dhana-sneho
mayi yah kurute ratim
ekads tasydsmi sa ca me
na hy anyo ’sty Gvayoh subrt

nityam ca purna-kamasya
janmani vividhani me
bhakta-sarvesta-danaya
tasmat kim te priyam vada

“My dear child, please give up this attitude of fearful respect that
your reverence toward Me has produced in you. I do not so much
like this sentiment in My devotees. Instead, just feel free to ex-
press your love for Me. When a devotee looks at Me without
hesitation and speaks to Me affectionately, My pleasure grows
with every new moment. Although I am eternally free from all
276 / CHAPTER FOUR

limitations, such behavior binds Me with ropes of love. Although

I am unconquerable, My devotees can conquer Me. And al-
though I am subject to no one’s control, I become their subordi-
nate subject. I belong only to him who has shown his love for
Me by giving up all affection for -family and possessions, and
such a devotee also belongs to Me. Neither he nor I has any
other true friend. My desires are always automatically fulfilled,
but I take various births in this world just to bestow on My devo-
tees the satisfaction of all their desires. So please tell Me what
you would like from Me.”
After Prahlada answered, refusing all material benedictions,
Lord Nrsimha continued:

satyam mad-darsandad anyad

vatsa ndtvasti te priyam
dta eva hi sampritis
tvayi me ‘tiva vardhate

८1/21 te krta-krtyasya
mat-priyam krtyam asti hi
kincic ca datum istant me
mat-priyartham vrnusva tat

“Yes, of course, My dear child, nothing is dear to you but the

Opportunity to see Me. And so I feel more and more affection
for you. But still I would like to do some favor for you, even
though you are already successful in all respects. I want to give
you something. So kindly choose some benediction, just to
please Me.”

TEX I 1G

यः स्वप्रभप्रीतिमपेक्ष्य पैतृकं
राञ्यं स्वयं श्रीनरसिहसस्तुतो |
सम्प्रार्थितारोषजनोद्धुतीच्छया
स्वीकृत्य तद्यानपरोऽत्र वर्तते ॥
 BHAKTA: The DEVOTEE / 27

yah sva-prabhu-pritim apeksya paitrkam

rdjyam svayam sri-narasimha-samstutau
samprarthitasesa-janoddhyticchaya
svi-krtya tad-dhyana-paro ‘tra vartate

yah — who; sva-prabhu — of your Lord; pritim — the love; apek-

sya — considering; paitrkam — belonging to your father; rajyam
— the kingdom; svayam— your; Sri-narasimha— Sri Nrsitnha;
samstutau — in prayers; samprarthita — requested; asesa — of
all; jana— people; uddhrti— for the deliverance; icchaya —
with the desire; svi-krtya — accepting; tat— upon Him; dhydna-
parab — fixed in meditation; atra — here; vartate— are present.

Responding to your Lord’s love, you agreed to assume your

father’s throne. And as you told Lord Nrsimbha in your
prayers, by doing this you wished to help deliver all
people. You are still on that royal seat, fixed in meditation
on Lord Nrsimha.

COMMENTARY: Considering the Lord’s unconditional affection

toward him, Prahlada finally agreed to sit on the throne of his
father. He intended to use the vast wealth of Hiranyakasipu’s
kingdom for preaching. If he could arrange for the deliverance
of everyone in the universe, Prahlada calculated, that might satisfy
the Lord.
It certainly seems curious that Prahlada at first refused eleva-
tion to the spiritual kingdom but later accepted a limited king-
dom in the material world. But Prahlada did this because of a
special hankering in his heart — his desire to free the people of
the world from their distress. He did not worry that by involve-
ment in politics his own spiritual interests would be endangered,
since he was confident that his unbroken meditation on the Per-
sonality of Godhead would always protect him. Thus Prahlada
prayed to Lord Nrsimha:

evam sva-karma-patitam bhava-vaitaranyam

anyonya-janma-maranasana-bhita-bhitam
278 / CHAPTER FOUR

pasyan janam sva-para-vigraha-vaira-maitram

hanteti para-cara piprhi mudham adya

“My dear Lord, You are always transcendentally situated on the

other side of the river of death, but because of the reactions of
our Own activities, we are suffering on this side. Indeed, we have
fallen into this river and are repeatedly suffering the pains of
birth and death and eating horrible things. Now kindly look
upon us — not only upon me but also upon all others who are
suffering — and by Your causeless mercy and compassion, deliver
us and maintain us.” (Bhadgavatam 7.9.41)
Material existence is like the river Vaitarani, the gateway to
the court of Death. In general, material life on earth is full of
suffering, no less so than life in the subterranean realms of hell.
Therefore, although immune to these dangers, for our benefit
Prahlada speaks as if fearing the troubles he can expect in vari-
ous births and deaths, and he presents himself as befooled like
most people, who deal with one another either as enemies or as
friends and who are thereby bewildered in all circumstances.
Prahlada addresses Lord Nrsithha as pdra-cara, He who is
situated on the other side of the Vaitarani River, or in other
words, in the eternally free realm of Vaikuntha. Expressing his
own pain at seeing the suffering of other souls in the material
world, Prahlada requests the Lord to please carry them across the
Vaitarani to safety. He then further prays:

ko nv atra te ‘khila-guro bhagavan praydsa

uttarane sya bhava-sambhava-lopa-hetoh
mudhesu vai mabad-anugraha arta-bandho
kim tena te priya-janan anusevatam nab

“O my Lord, O Supreme Personality of Godhead, original spiri-

tual master of the entire world, what is the difficulty for You,
who manage the affairs of the universe, in delivering the fallen
souls engaged in Your devotional service? You are the friend of
all suffering humanity, and for great personalities it is necessary
to show mercy to the foolish. Therefore I think that You will
 BHAKTA: The DEVOTEE / 279

show Your causeless mercy to persons like us, who engage in

Your service.” (Bhdgavatam 7.9.42)
Here Prahlada addresses Lord Nrsithha as the spiritual mas-
ter of all souls, implying that it is quite fitting for Him to show
mercy to everyone without exception. For the Lord to deliver
every soul in existence should not be a great endeavor, because
He creates, maintains, and destroys universes as a mere sport.
And even less difficult should it be for the Lord to deliver His
own devotees and their servants, like Prahlada, who considers
himself a fallen demon with the one good qualification of being
Narada Muni’s faithful disciple.

0.1 1

यः पीतवासोऽङिघ्रसरोजदृष्टये
गच्छन्‌ वनं नैमिषकं कदाचित्‌ |
नारायणेनाहवतोषितेन
प्रोक्तस्त्वया हन्त सदा जितोऽस्मि ॥
yah pita-vaso-’nghri-saroja-drstyai
gacchan vanam naimisakam kadacit
naraya nendhava-tositena
proktas (८८114 hanta sada jito ‘smi

yah — who; pita-vasab — of the Lord in yellow dress; anghri—

the feet; saroja — lotuslike; drstyai— in order to see; gacchan
— going; vanam — to the forest; naimisakam — पि21111158; kada-
cit— once; narayanena — by Lord Narayana; 60८८८ — in com-
bat; tositena— who was satisfied; proktab — told; tuaya — by
you; hanta— ah; sada— always; jitab— conquered; asmi—
Tam.

You once went to the Naimisa Forest to have darSana of

Narayana, who is known as “the Lord in yellow dress.”
While on the road you satisfied the Lord in combat, and He
told you, “Yes, Iam always conquered by you!”
280 / CHAPTER FOUR

COMMENTARY: This incident is recounted in a number of scrip-

tures, including the Vamana Purdna (7). Once Prahlada took a
trip to Naimisaranya to see Lord Pitavasa, the beautiful form of
the Supreme Lord. While traveling on the road he met a strang
person, who was dressed like an ‘austere renunciant but was
carrying a warrior’s bow and arrows. Prahlada assumed from this
person’s contradictory attire that he must be some hypocrite
abusing the true principles of religion. Therefore Prahlada
started a fight with the sannydsi, vowing “I swear I shall defeat
you!” But even after several days of dueling, Prahlada could not
subdue this adversary.
Early one morning before resuming the battle, Prahlada wor-
shiped his personal Deity. He then saw his opponent standing
nearby, wearing the same garland he had just offered the Deity.
Prahlada suddenly recognized that the stranger was Lord Pitavasa,
Narayana Himself. Thereupon, offering prayers to that opponent
with all the competence at his command, Prahlada tried to satisfy
Him. In response, the Lord touched him with His lotus hand,
which relieved Prahlada from the fatigue of fighting and from all
anxiety. Prahlada asked Lord Pitavasa what to do about having
transgressed the duty of a ksatriya by having made a promise —
namely to defeat his opponent — and not having fulfilled it. The
Lord, fully satisfied by the sport of fighting with Prahlada, told
him, “But [ am always defeated by you!”

TEX | 11

श्रीपरीक्षिदुवाच
एवं वदन्‌ नारदोऽसौ हरिभक्तिरसार्णवः |
तत्र्मसेवको नृत्यन्‌ जितमस्मामिस्त्यरोत्‌ ॥
Sri-pariksid uvdca
evam vadan narado ’sau
hari-bhakti-rasadrnavah
tan-narma-sevako nytyan
jitam asmabhir ity araut
 BHAKTA: The DEVOTEE / 281

Sri-pariksit uvdca— Sti Pariksit said; evam—thus; vadan—

speaking; ndradab — Narada; asau— he; hari-bhakti— in the
devotional service of Lord Hari; rasa— of the ecstasies; arna-
vah — the ocean; tat— His; narma-sevakah — intimate servant;
nrtyan — dancing; jitam— conquered; asmabhib — by us, iti
— thus; araut— he shouted.

Sri Pariksit continued: Having said this, Narada, the ocean

of ecstasies in devotion to Lord Hari, began to dance. That
intimate servant of the Lord shouted, “Conquered by us!”

COMMENTARY: The words jitam 51766014 (“conquered by us”)

imply that Narada claimed victory not just for himself and
Prahlada but for all the devotees of Lord Narayana.

WG

श्रीनारद उवाच
भो वेष्णवश्रेष्ठ जितस्त्वयेति कि
वाच्यं मुकुन्दो बकलिनापि निर्जितः |
पौत्रेण दैतेयगणेश्वरेण ते
संरक्षितो द्वारि तव प्रसादतः ॥
Sri-narada uvdca
bho vaisnava-srestha jitas tvayeti kim
vacyam mukundo balinadpi nirjitab
pautrena daiteya-ganesvarenad te
samraksito dvari tava prasddatah

Sri-nadradah uvaca— Sri Narada said; bhoh—O, vaisnava-

Srestha — best of Vaisnavas; jitab — conquered; (८८114 — by us;
iti— thus; kim— why; vacyam— should be said; mukundab
—Lord Mukunda; balind — by Bali; api— also; nirjitah — de-
feated; pautrena—the grandson; daiteya— of the demons;
gana-isvarena — the chief; te— your; samraksitah — kept; dvari
— at the door; tava — your; prasddatah — by the grace.
282 / CHAPTER FOUR

Sri Narada then said: O best of Vaisnavas, why should I say

that Lord Mukunda has been conquered only by you? Your
grandson Bali, chief of the Daityas, has also conquered
Him. By your grace, Bali keeps the Lord as his doorman.

COMMENTARY: Bali conquered the Lord in the sense of gain-

ing control over Him, by which Lord Vamanadeva now serves
always as Bali's doorkeeper. Since Bali was a leader of the
Daityas, the enemies of Lord Visnu’s devotees, he could have
obtained this influence only by the Lord’s special favor. Sri
Prahlada himself explained this while offering prayers to Lord
Vamana:

nemam virinco labhate prasadam

na srir na sarvah kim utapare ye
yan no surandm asi durga-palo
visvabhivandyair abhivanditanghrib

“O Supreme Personality of Godhead, You are universally wor-

shiped; even Lord Brahma and Lord Siva worship Your lotus feet.
Yet although You are such a great personality, You have kindly
promised to protect us, the demons. I think that such kindness
has never been achieved even by Lord Brahma, Lord Siva, or the
goddess of fortune, Laksmi, what to speak of other demigods or
common people.” (Bhdgavatam 8.23.6)
The Prablada-sambita of the Skanda Purana, in the chap-
ters describing the glories of Dvaraka-dhama, also relates the
following history. When Dvaraka City was once attacked by ten
powerful Daityas, a committee of residents, headed by Durvasa
Rsi, went in great distress to the abode of Bali Daityaraja. There
the sage Durvasa beseeched Lord Vamanadeva to come to
Dvaraka to defend them, but the Lord replied:

bardadbhino ’smi viprendra

bhakti-krito ‘smi ndanyatha
baler ddesa-kari ca
daityendra-vasa-go hy aham
 BHAKTA: The DEVOTEE / 283

tasmat prarthaya viprendra

daityam vairocanam balim
asyddesat karisyami
yad abhistam tavaddhuna

“O best of brabmanas, | am not independent. Because I am

purchased by pure devotion and by that alone, I am now the
order carrier of Bali. I am completely controlled by that king
of the Daityas. So, my dear excellent brabmana, please go ask
the demon Bali, son of Virocana, and if he orders I shall at once
do whatever you want.” (Skanda Purdna, Prabhdsa-khanda
4.19.2-3) But when Durvasa submitted his request to Bali Maha-
raja, Bali refused to give permission for Lord Vamana to leave
Sutala-loka. Even after Durvasa expressed the intention to fast
until death, Bali told him:

yad bhavyam tad bhavatu te

yaj janasi tatha kuru
brahma-rudradi-namitam
ndham tyaksye pada-dvayam

“Let whatever you intend come about. Whatever you have in

mind, please do that. But I shall never give up the two feet
at which Brahma, Rudra, and all other demigods bow down.”
(Skanda Purdna 7.4.19.16)

LEX 1

इतः प्रभृति कर्तव्यो निवासो नियतोऽत्र हि ।

मयाभिभूय दक्षादिलापं युष्मत्प्रभावतः ॥
itab prabhrti kartavyo
171८1750 niyato ‘tra hi
maydbhibhuya daksadi-
Sapam yusmat-prabhavatah
284 / CHAPTER FOUR

itab prabbrti— from now on; kartavyab— should be done;

nivasah — residence, niyatab — fixed; atra— here; hbi— cer-
tainly; maya—by me; abbibbttyva— being overcome; daksa-
addi — of Daksa and others; sd4pam— the curses; yusmat— your;
prabhavatab — by the influence.

From now on I intend to stay here permanently with you.

By your power I shall certainly be able to overcome the
curses I received from Daksa and others.

COMMENTARY: Not only Daksa but others also have cursed

Narada to be unable to stay in one place for more than a short
time. Daksa cursed him as follows:

tantu-kyntana yan nas tvam

abhadram acarah punah
tasmal lokesu te mudha
na bhaved bhramatah padam

“You have made me lose my sons once, and now you have again
done the same inauspicious thing. Therefore you are a rascal
who does not know how to behave toward others. You may
travel all over the universe, but I curse you to have no residence
anywhere.” (Bhdgavatam 6.5.43) In the allegorical story of King
Puranjana, Old Age, the daughter of Time, also curses Narada:

sthatum arhasi naikatra

mad-yacnd-vimukho mune

“Because you refused my request [to marry me], you will not be
able to stay in one place for a long time.” (Bhdgavatam 4.27.22)

111

श्रीपरीक्षिदुवाच
स्वश्छाघासहनाशक्तो लज्जावनमिताननः |
प्रहादो नारदं नत्वा गोरवादबदच्छनैः ॥
 BHAKTA: The DEVOTEE / 285

sri-pariksid uvdca
svd-slaghd-sahandsakto
lajjavanamitadnanah
prablado naradam natva
gauravdd avadac chanaih

Sri-pariksit uvaca — Sri Pariksit said; sua— his own; slaghad —

praise; sabana—to tolerate; asaktab— unable, lajja — from
embarrassment; avanamita — turned downward; dnanah — his
face; prahladab — Prahlada; nadradam—to Narada; natvd —
bowing down; gauravdt— with great respect; avadat— ad-
dressed; sanaib — softly.

Sri Pariksit said: Unable to tolerate hearing his own praise,

Prahlada lowered his face in embarrassment, bowed down
before Narada, and respectfully addressed him in a quiet
voice.

COMMENTARY: Prahlada was ashamed to hear himself praised.

He began to think that by speaking such impossible things
Narada must be teasing him. Still, he spoke gently because he
had great respect for Narada, his diksd-guru. Had Prahlada not
been addressing such a revered person, Prahlada might have
expressed anger by replying in a louder voice.

TEXT 16

stele उवाच
भगवन्‌ श्रीगुरो सर्वं स्वयमेव विचार्यताम्‌ |
बाल्ये न सम्भवेत्कुष्णभक्तर्ञानमपि स्पुटम्‌ ॥
Sri-prablada uvdca
bhagavan sri-guro sarvam
svayam eva vicaryatam
balye na sambhavet krsna-
bhakter jnanam api sphutam
286 / CHAPTER FOUR

Sri-prahladab uvdca — Sri Prahlada said; bhagavan — my lord;

Sri-guro — O worshipable spiritual master; sarvam — everything;
svayam — yourself, eva— indeed; vicdryatam— please con-
sider; balye— in childhood; na sambhavet— cannot be pos-
sible; krsna-bhakteh — of devotional service to Krsna; jradnam
— knowledge; api— simply; sphutam — clear.

Sri Prahlada said: My lord and spiritual master, please re-

consider everything you have said. A young boy simply
cannot understand correctly the science of devotional
service to Krsna.

COMMENTARY: Proper execution of devotional service requires

mature understanding, since bhakti-yoga is not only an external
practice but the natural employment of all the faculties of the
self. As a general rule, young children before the awakening
of intelligent discrimination cannot have the understanding re-
quired to engage in devotional service. There may be individual
exceptions in the highly cultured families of sages and saintly
devotees, but Prahlada, considering himself an uncivilized de-
mon, would hardly claim to be such an exception.

TEXTS 17-18

महतामुपदेरास्य बलद्रोदोत्तमे सति |

sort प्रवृत्तानां महिमापादकानि न ॥
विघ्ानमिभवो बाठेषुपदेशः सदीहितम्‌ |
आर्तप्राणिदया मोक्षस्यानङ्गीकरणादि च ॥
mahatam upadesasya
balad bodhottame sati
harer bhaktau pravyttanadm
mahimapddakani na

vighndnabhibhavo bdles-
upadesabh sad-ihitam
 BHAKTA: The DEVOTEE / 287

arta-prani-daya moksa-
syanangi-karanddi ca

mahatam— by great souls; upadesasya — of the instructions;

balat— by the power; bodha-uttame — higher understanding;
sati— when there is; hareh — of Lord Hari; bhaktau — in devo-
tional service; pravrttandm—for those engaged; mahima-
apadakani— symptoms of greatness; na— not, vighna— of
obstacles; anabhibhavah — perseverance; bdlesu — of children,
upadesah — spiritual instruction; sat— saintly; ihitam— be-
havior; arta — distressed; pradni— upon living beings, daya —
compassion; moksasya— of liberation; anangikarana— the
nonacceptance; ddi— and so on; ca — also.

Still, when one receives instructions from great souls, those

instructions have the power to awaken one’s higher under-
standing. And then one can engage in devotional service to
Lord Hari. Therefore, it is not a sign of greatness that ordi-
nary persons like me can persevere despite terrible distur-
bances, give spiritual enlightenment to children, behave
like saintly persons, show compassion to suffering souls,
or refuse the boon of liberation.

COMMENTARY: Prahlada has personal experience of the incalcu-

lable benefits of associating even briefly with a pure devotee of
the Lord. Thus he ascribes all his spiritual assets to the mercy of
Narada, who blessed him with transcendental knowledge and
guided him on the proper path of devotional service.
A person has matured in his understanding when he realizes
that the four basic goals of life — mundane religiosity, economic
development, sense enjoyment, and impersonal liberation — are
ultimately inadequate. As a natural consequence of this reali-
zation, one begins to recognize the great value of devotional
service to the Supreme Lord and the Supreme Lord’s devotees.
Prahlada was not crushed by his father’s persecution. He
preached vigorously to the sons of the Daityas. He behaved like
a self-realized saint, dancing and singing in ecstasy. He was mer-
288 / CHAPTER FOUR

ciful to the suffering conditioned souls. And he refused liberation

when Lord Nrsirhha offered it. Srila Sanatana Gosvami comments,
also, that the final word ca (‘and”) implies that Prahlada pleased
all kinds of people. Prahlada argues here, however, that these
are not always signs of a person engaged in devotional service,
what to speak of someone advanced in devotion. Thus Prahlada
means to refute Narada’s statement (in Text 4) about Prahlada’s
having been a great devotee of the Lord since early childhood.
In analyzing Prahlada’s words, we have to consider that he
denies only some of Narada’s claims about his greatness; others
he simply shows in a different light. Prahlada argues that as a
child he could not have possessed pure devotion, because a
child does not have the strength to understand things or act
properly. Prahlada admits he was able to withstand the torments
imposed by Hiranyakasipu, but he could withstand them only
because of the protection afforded to all devotees by the internal
potency of the Lord. Yes, some Daityas became Vaisnavas due to
Prahlada’s preaching, but he was deputized to preach to them
only because truly great souls are not supposed to instruct imma-
ture children; and in any case, “talk is cheap,” or, as the tradi-
tional saying goes, paropadese pdndityam/ sarvesam su-karam
nrnam: “It is easy enough for anyone to make himself sound
like an expert when advising others.”
In this verse Prahlada does not even mention Narada’s de-
picting him as fully absorbed in meditation on Krsna (Text 6); the
comment would be too embarrassing to acknowledge openly.
He does, however, admit to dancing and singing in ecstasy, but
even practicing neophytes often show these outward symptoms.
Beginners in sddbana-bhakti should dance and sing as a matter
of duty. In other words, each item Narada offers as a sign of Pra-
hlada’s greatness is simply a natural effect of pure devotional
service. Pure devotional service becomes manifest only when
one’s intelligence has become mature, and that occurs only when
one has received instructions from great saints, who causelessly
bestow their mercy. So Prahlada argues that the way he behaved
is no reason to credit him with laudable spiritual qualities. Lord
Nrsirhha and Sri Narada deserve all the credit.
 BHAKTA: The DEVOTEE / 289

TEXT 19

कुष्णस्यानुग्रहोऽप्येभ्यो नानुमीयेत सत्तमैः |

स चाविर्भवति श्रीमत्रधिकृत्येव सेवकम्‌ ॥
krsnasydnugraho py ebbhyo
ndanumiyeta sattamaib
sa cdvirbhavati srimann
dadhikrtyaiva sevakam

krsnasya — Krsna’s; anugrabab — mercy; api— also; ebhyah

—from these; 17८ anumiyeta is not likely to be deduced;
sat-tamaibh — by the best of saints; sab— he; ca— and; Gvir-
bhavati— appears; sriman— oO blessed Narada; adhikrtya —
deserving; eva — only; sevakam — in a servant.

Merely from these symptoms, the best of saints do not con-

clude that Krsna has given a person His mercy. Krsna’s
mercy, blessed Narada, appears only in a truly worthy
servant.

COMMENTARY: The most advanced saints are pure Vaisnavas,

who understand the power of devotional service to Sri Krsna’s
lotus feet. “I could not have received Krsna’s special mercy,”
Prahlada says, “because He gives that only to a devotee who
deserves it. You, Narada, are blessed by the Lord’s internal po-
tency. You have received His mercy. So you know very well that
only a proper candidate can obtain it. The Lord’s mercy is infi-
nite, beyond the limits of time and space, but in the material
world it becomes visible only at certain times in certain suitable
devotees.”

TEXT 20

हनूमदादिवत्तस्य कापि सेवा कृतास्ति न ।

परं विघ्राकुठे चित्ते स्मरणं क्रियते मया ॥
290 / CHAPTER FOUR

hanumad-ddi-vat tasya
(24/11 seva krtasti na
param vighnakule citte
smaranam kriyate maya

haniumat-ddi— by Hanuman and others; vat— as; tasya — His;

kd api — any at all; seud — service; krta — done; asti na is not;
param — rather only; vighna— by obstacles; akule —troubled;
citte— in my mind; smaranam— remembrance; krivate — has
been done; maya — by me.

I have never performed any real service for the Lord like
Hanuman and others. I have only remembered the Lord
sometimes, when my mind was troubled.

COMMENTARY: “But you area devotee of Lord Visnu,” Narada

might interject, “and so you do deserve His mercy.” Prahlada
replies by contrasting himself with others, like Hanuman,
who serve the Lord actively. “Even now,” Prahlada says, “I am
only practicing meditation. I have not yet become proficient
even as a passive meditator.” Narada might argue in return
that fixing one’s mind on the Lord is one of the nine methods
of pure devotional service. Remembering the Lord’s names,
forms, and pastimes is on the highest level of self-realization in
bhakti-yoga. Because sevd means devotional service, Prahlada
should not use this word to deny that he has ever served the
Lord.
Prahlada answers this by characterizing himself as dis-
turbed by material anxieties, a condition that automatically
disqualifies him from ndma-smarana, rupa-smarana, and lild-
smarana, A further argument is also implicit here, that remem-
brance is not the best form of devotional service, since it
depends on the functions of the mind, which are subject
to distraction by anxiety and other emotions. This argument
will be elaborated more fully later on, in “The Glories of
Goloka.”
 BHAKTA: The DEVOTEE / 291

11.121

यन्मद्विषयकं तस्य लाठनादि प्रशस्यते |

मन्यते मायिकं तत्तु कश्चिलीलायितं परः ॥
yan madd-visayakam (८51८
lalanadi prasasyate
manyate mayikam tat tu
kascil lilayitam parab

yat— which; mat-visayakam— having me as its object; tasya

— by Him; /alana-ddi— caressing and so on; praSasyate — has
been praised; manyate— considers; mayikam— an exhibition
of illusion; tat— that; tus — but; kascit— someone; Jilayitam —
an exhibition of pastimes; parab — else.

You praise me because He caressed me and showed other

signs of affection. But some consider such affectionate
behavior merely a false show of Maya, and others just a
display of His pastimes.

COMMENTARY: The Advaita-vadis of the Sankaracarya school

judge the loving dealings of the Supreme Person with His devo-
tees to be illusory. The Advaita-vadis hold that the Supreme
Absolute Truth cannot become involved in such duality. But
others, the Vaisnavas of the devotional schools, affirm that
these are the Lord’s pastimes; far from being illusory, they con-
stitute the highest spiritual reality. The Personality of Godhead
is full in all transcendental qualities of sac-cid-ananda — eter-
nity, knowledge, and bliss — and with the help of His sac-cid-
dnanda potencies He can easily engage in sac-cid-ananda
pastimes.
Here Sri Prahlada’s idea is that even though the Lord’s
displays of affection may be considered real, He has acted in
these ways only to fulfill the purposes of His own enjoyment.
Prahlada thinks that Lord Nrsithha only pretended to care about
him.
292 / CHAPTER FOUR

TEXT 22

स्वाभाविकं भवादृक्‌ च मन्ये स्वप्रादिवत््वहम्‌ |

सत्यं भवतु वाथापि न तत्कारुण्यलक्षणम्‌ ॥
svudbhavikam bhavddrk ca
manye svapndadi-vat tv aham
satyam bhavatu vathapi
na tat karunyd-laksanam

svdbhavikam — natural; bhavddrk— someone like you; ca—

and; manye—1I consider, svapna-ddi-vat— like a dream and
so on; t— but; aham—1, satyam— real, bhavatu — let it be
granted; vd — or; atha api— nevertheless; na — not, tat— that;
karunya — of mercy; laksanam — evidence.

You regard those affectionate displays as natural symp-

toms of His love, but I consider them no more real than a
dream. And even if we accept them as real, they are still
not evidence of His mercy.

COMMENTARY: In the opinion of Narada, an expert authority on

the glories of the Personality of Godhead, Lord Nrsithha’s display
of affection toward Prahlada arose from the Lord’s intrinsic com-
passion. One might argue that this does not mean that the Lord
had any special feeling for Prahlada, since He bestows His mercy
indiscriminately on everyone, just as a fire relieves everyone
near it from feeling cold. But still, Narada may counter, the Lord
showed His favor toward Prahlada. Prahlada replies that he con-
siders the Lord’s mercy on him to be like a dream. In other
words, it is as good as unreal. The Mayavadis say that the Su-
preme Person’s merciful dealings are illusory products of Maya,
but Prahlada here says instead that the Lord’s mercy on him was
unreal in the sense of being short-lived, just like a dream.
Again Prahlada might be asked why he considers dreamlike
a display of affection which is famous throughout the world,
which many demigods, sages, and other reputable persons wit-
 BHAKTA: The DEVOTEE / 293

nessed, and which he himself vividly experienced. Taking into

account that Prahlada’s spiritual understanding was already fully
awakened in his boyhood years, his saintly behavior and other
exalted qualities are obvious symptoms of the Lord’s great favor
on him. Why should he try to hide this fact? Prahlada can only
answer that, yes, the Lord’s show of affection was real, but still
it was not evidence of the Lord’s mercy particularly on him.
Prahlada completes this argument in the next verse.

TEXT 23

विचित्रसेवादानं हि हनूमत्मरभृतिष्विव |
प्रभोः प्रसादो भक्तेषु मतः सदवर्न चेतरत्‌ ॥
vicitra-sevd-danam hi
hanumat-prabbrtisv iva
prabhob prasddo bhaktesu
matah sadbhir na cetarat

vicitra — various kinds; sevd — of service; danam — the grant-

ing; bi— certainly; hantumat-prabbrtisu — to Hanuman and oth-
ers; {८८ -- 25; prabhoh — of the Lord; prasadab — the mercy;
bhaktesu — on His devotees; matah— is considered; sadbhih
—by saintly persons; ma— not; ca and; itarat— anything
else.

The Lord truly gives His mercy, saintly authorities believe,

when He grants the right to render various kinds of ser-
vice, a blessing He gives to such devotees as Hanuman.
Nothing else counts as His mercy.

COMMENTARY: Small displays of affection are not proof of the

Personality of Godhead’s favor, Prahlada says. But when a devo-
tee becomes mature and has realized his eternal relationship
with the Supreme Lord, the Lord gives opportunities to serve
Him. There are numerous examples of favored devotees, among
them Lord Ramacandra’s monkey devotees like Hanuman and
294 / CHAPTER FOUR

Sugriva, and Lord Krsna’s Yadu associates like the Pandavas.

Thus Prahlada tries to deny the validity of Narada’s glorifying
him as the recipient of the Supreme Lord’s special mercy. He
especially tries to deny the relevance of what Narada has de-
scribed in Text 7, Lord Nrsimnha’s having placed Prahlada on His
lap and coddled Him as a mother coddles her child.

TERT OR

श्रीमतरृसिहकीका च मदनुग्रहतो न सा ।
स्वभक्तदेवतारक्षां पार्षदद्वयमोचनम्‌ ॥
Sriman-nrsimha-lila ca
mad-anugrahato na sa
svda-bhakta-devata-raksam
parsada-dvaya-mocanam

Srimat-nrsimha — of Sriman Nrsirhha; /ild— the pastimes; ca —

and; mat— toward me; anugrahatah — because of His favor;
na—not; s@—these; sva-bhakta—who are His devotees;
devata — of the demigods; raksam— the protection; parsada
— of His eternal servants; dvaya — of a pair; mocanam— the
deliverance.

Furthermore, Sriman Nrsithha performed His pastimes

not to favor me but to protect the demigods, His devotees,
and deliver two of His eternal servants.

TES 5

ब्रह्मतत्तनयादीनां कर्तुं वाक्सत्यतामपि ।

निजमभक्तिमहत्त्वं च सम्यग्दर्छायितुं परम्‌ ॥
brahma-tat-tanayadinam
kartum vak-satyatam api
nija-bhakti-mahattvam ca
samyag darsayitum param
 BHAKTA: The DEVOTEE / 295

brahma— of Brahma; tat— and his; tanaya-ddindm — sons

and others; kartum— to effect; vak— of the words; satyatam
— truthfulness; api— also; nija— His, bhakti— of devotional
service; mahattvam — the greatness; ca and; samyak— fully;
darsayitum — to show; param — only.

He also wished to uphold the truth of the words of Brahma

and of others, such as Brahma’s sons, and fully display
the greatness of devotional service. These were the only
reasons for His pastimes.

COMMENTARY: The Personality of Godhead assumed His amaz-

ing half-lion, half-man form to save Prahlada from Hiranya-
kasipu, the most terrible opponent of Lord Visnu’s devotional
service. Isn't this evidence enough that He favors Prahlada? No,
Prahlada replies, the Supreme Lord’s appearance as Nrsimha and
His disposing of Hiranyakasipu served other purposes. The Lord
enacted this pastime to protect Indra and the other demigods,
who are His faithful devotees. He also descended in this form to
free His two Vaikuntha associates Jaya and Vijaya from the curse
of Sanaka and his brothers. In addition, the Lord felt obliged to
fulfill the words of several of His devotees: Brahma had pre-
dicted the Supreme Lord’s appearance as Nrsitha; Brahma’s
sons, the four Kumaras, had predicted the Lord’s killing of
Hiranyakasipu; Hiranyakasipu himself, who is an incarnation of
Lord Narayana’s doorkeeper Jaya, had also made statements
that the Lord had to make true; and Narada’s and Prahlada’s
predictions also needed to be realized.
A detailed description of how Lord Nrsirhha had to fulfill the
words of His various devotees is found in Srila Sridhara Svami’s
commentary on Srimad-Bhdgavatam 7.8.17, a verse beginning
satyam vidhatum nija-bhrtya-bhasitam, “To make true what was
spoken by His servants...” When Hiranyakasipu asked Prahlada
whether his Lord Visnu was also present in a pillar of the palace,
Prahlada answered, “Yes, of course. He is present everywhere.”
Lord Nrsithha emerged from the pillar to fulfill this statement
of Prahlada’s, and Prahlada’s previous statement (Bhagavatam
296 / CHAPTER FOUR

7.6.20) that the Lord is “also present in the varieties of material

creations and in the material elements” (bhiitesv atha mahatsu
ca). The Personality of Godhead burst forth from the pillar in the
terrifying form of Nrsirnha to dispatch Hiranyakasipu quickly
and thus fulfill the request of the four Kumaras that Jaya and
Vijaya be reinstated in their positions in Vaikuntha after only
three births in the material world.
Lord Nrsimha’s form, neither human nor animal, was like
nothing ever seen before in Brahma’s creation, and He appeared
at the doorway of Hiranyakasipu’s court. This unprecedented
appearance fulfilled Hiranyakasipu’s choice of benedictions from
Brahma (Bhadgavatam 7.3.35-36): bhitebhyas tvad-visrstebhyo/
mrtyur ma bhun mama prabbho (““O my lord, please let me not
meet death from any of the living entities created by you”),
nantar bahibh “either indoors or outdoors”), and na narair na
mregair api “from either men or beasts”). Brahma had answered
this request, “So be it.” Hiranyakasipu later said:

aprameyanubhadvo ‘yam
akutascid-bhayo ‘marab
nunam etad-virodhena
mrtyur me bhavita na va

“I can see that this boy’s strength is unlimited, for he has not
feared any of my punishments. He appears immortal. Therefore,
because of my enmity toward him, I shall die. Or maybe this will
not take place.” (Bhdgavatam 7.5.47) And when Indra had wanted
to kill the unborn Prahlada in the womb of HiranyakaSipu’s wife,
Narada had warned him:

ayam niskilbisah saksan

mahd-bhagavato mahan
vaya na prapsyate samstham
anantdanucaro bali

“The child within this woman’s womb is faultless and sinless.

Indeed, he is a great devotee, a powerful servant of the Supreme
 BHAKTA: The DEVOTEE / 297

Personality of Godhead. Therefore you will not be able to kill

him.” (Bhagavatam 7.7.10)
All these words had to be fulfilled by the Lord. And as im-
plied by the word ca (‘and”) in this verse spoken by Prahlada
(Text 25), the Personality of Godhead also had to fulfill His own
words from Bhagavad-gitd (9.31) kaunteya pratijanihi/ na me
bhaktah pranasyati (“O son of Kunti, declare it boldly that My
devotee never perishes”) and (12.7) tesam aham samuddharta/
mytyu-samsara-sagarat ( quickly deliver My devotees from the
ocean of birth and death”).
Therefore, Prahlada concludes, what Lord Nrsirhha did during
His short appearance does not prove that Prahlada is the Lord’s
favored devotee. Even though the Lord made a show of neglect-
ing Brahma and the other demigods by showering affection on
Prahlada alone, that display should not be taken to indicate the
Lord’s true feelings. Otherwise, as Prahlada’s logic goes, one
could infer that the Supreme Lord has no affection either for His
Vaikuntha associates like Garuda or for the goddess of fortune,
whom He also neglected on that occasion. Lord Nrsimha only
wanted to draw attention to the greatness of pure devotional
service by showing that even a demon like Prahlada can earn the
Lord’s reciprocation by steadfastly meditating on His mercy in
the face of all dangers.
This argument is Prahlada’s answer to Narada’s statements in
texts 7 and 8 that Lord Nrsirnha had showered special affection
on Prahlada while “ignoring Brahma, Siva, and the other demi-
gods offering prayers, and even ignoring the goddess Padma.”

TEXT 26

परमाकिञ्चनश्रेष्ठ यदैव भगवान्‌ ददौ |

राज्यं मद्यं तदा ज्ञातं तत्कुपाणुश्च नो मयि ॥
paramakincana-srestha
yadaiva bhagavan dadau
rajyam mahbyam tada jndtam
tat-krpanus ca no mayi
298 / CHAPTER FOUR

parama — totally; akincana — of those detached from material

possessions; Srestha — O greatest one; yadda eva — when, bhaga-
van —the Personality of Godhead; dadau — gave; radjyam —
a kingdom; mahyam—to me; tada— then; jndtam— it was
understood; tat— His; kypa— of the mercy; anub— even an
atom; ca — and; na— not; 1८ -- indeed; mayi— on me.

O greatest of devotees who have nothing material to pos-

sess, when the Personality of Godhead gave me a kingdom,
I understood that I had not received even one atom of His
mercy.

COMMENTARY: Self-realized sages are called paramahamsas

when they have given up all material ambitions. But the great-
est paramahamsas are those who have also abandoned the
desire for liberation and the sense of being self-satisfied in
impersonal realization. Narada is the best of such Vaisnava
paramahamsas. Prahlada addresses him like this to imply that
Narada should certainly understand the fallen condition of
one who becomes entangled in political responsibilities. Thus
Prahlada asserts, “Lord Nrsithha hardly blessed me with His
favor. By giving me my father’s kingdom He actually punished
me severely.”

TEXT 27
तं भ्रशयामि सम्पदुयो यस्य वाञ्छाम्यनुग्रहम्‌ ।
दुत्याद्याः साक्षिणस्तस्य व्याहारा महतामपि ॥
tam bhramsayami sampadbhyo
yasya vanchamy anugraham
ity-ddyab saksinas tasya
vydhara mahatam api

tam — him; bbramsayami— [ make fall; sampadbhyah — from

his opulence; yasya — whose; vanchami— 1 want; anugraham
— the favoring; iti— thus; ddyab — and so on; sdksinah — evi-
 BHAKTA: The DEVOTEE / 299

dence; tasya — His; vyaharah — statements; mahatam — of ex-

alted devotees; api— also.

As the Lord says, “When I wish to favor someone I make him

lose his opulence.” Such statements as this are evidence,
and so also are the statements of His exalted devotees.

COMMENTARY: In the first half of this verse, Prahlada cites Srimad-

Bhagavatam (10.27.16), where Sri Krsna advises the repentant
Indra. Sri Krsna has made the same point in other contexts, as
in His comment to Yudhisthira Maharaja (Bhagavatam 10.88.8)
yasyaham anugrhnami/ harisye tad-dhanam sanaih: “If 1 actu-
ally favor someone, I gradually make him lose all his wealth.”
The same point is also made by devotees like Sudama Brahmana
and Vrtrasura. In the words of Sudama:

bhaktaya citra bhagavan hi sampado

rajyam vibhutir na samarthayaty ajab
adirgha-bodhaya vicaksanah svayam
pasyan nipatam dhaninam madodbhavam

“To a devotee who lacks spiritual insight, the Supreme Lord will
not grant the wonderful opulences of this world — kingly power
and material assets. Indeed, in His infinite wisdom the unborn
Lord well knows how the intoxication of pride can cause the
downfall of the wealthy.” (Bhadgavatam 10.81.37) And as stated
by Vrtra:

pumsam kilaikdnta-dhiyam svakanam

yah sampado divi bhumau rasdyam
na rati yad dvesa udvega adhir
madab kalir vyasanam sampraydsab

“Persons who fully surrender at the lotus feet of the Supreme

Personality of Godhead and always think of His lotus feet are
accepted and recognized by the Lord as His own personal assis-
tants or servants. The Lord never bestows upon such servants
the brilliant opulences of the upper, lower, or middle planetary
300 / CHAPTER FOUR

systems of this material world. When one possesses material

opulence in any of these three divisions of the universe, his pos-
sessions naturally increase his enmity, anxiety, mental agitation,
pride, and belligerence. Thus one goes through much endeavor
to increase and maintain his possessions, and he suffers great
unhappiness when he loses them.” (Bhdgavatam 6.11.22)

TEXT 26

पर्य मे राज्यसम्बन्धाद्‌ बन्धुभृत्यादिसङ्गतः |

ad dasa लीनं धिण्धिडः मां aa रोदिमि ॥
pasya me rajya-sambandhad
bandhu-bhytyddi-sangatab
sarvam tad-bhajanam linam
dhig dhin mdm yan na rodimi

pasya — see; me— my; rajya — to ruling my kingdom; samban-

dhdt — because of the attachment; bandhu— of family mem-
bers; bbrtya-ddi— servants and others; sarigatab — because of
association; sarvam — all, tat— of the Lord; bhajanam — wor-
ship; /inam— eclipsed; dhik dhik— repeated condemnation;
mam— on me; yat— because; na rodimi—1 am not crying.

Just see how my worship of the Lord has been eclipsed by

my attachment to ruling my kingdom and by my ties to
family members, servants, and others! For not crying over
this in remorse, I should be condemned again and again!

COMMENTARY: Narada might suggest that material facilities are

dangerous for immature devotees whereas those who are fully
self-realized need not fear becoming distracted from their wor-
ship of the Lord. Sudama Brahmana had talked about neophyte
devotees “who lack spiritual insight” (Bhdgavatam 10.81.37) and
whom the Personality of Godhead has to protect from the dan-
ger of too much material opulence. But Prahlada is a fully self-
realized devotee with mature insight into the true value of the
 BHAKTA: The DEVOTEE / 301

Supreme Lord’s devotional service; mere sense gratification and

political power are not going to distract him. As Lord Krsna told
King Mucukunda, na dhir ekdnta-bhaktanadm/ asirbhir bhidyate
kvacit: “The intelligence of My unalloyed devotees is never di-
verted by material blessings.” (Bhdgavatam 10.57.59) He similarly
said to Uddhava, prayah pragalbhaya bhaktya/ visayair nabhi-
bhuyate: “One who has unflinching devotion for Me will never
be defeated by sense gratification.” (Bhagavatam 11.14.18)
Prahlada replies here that he bas been distracted and devi-
ated from pure devotion, a fact that proves that he never actually
received the full mercy of the Supreme Lord. According to
Prahlada’s lament, his concentrated meditation on being pro-
tected by the Lord has now become completely eclipsed. He
carefully says “eclipsed” rather than “destroyed” because he
knows very well that bhagavad-bhakti is purely spiritual; it is
eternal and can never be destroyed, only temporarily covered by
material contamination of the soul’s consciousness.

TEXT 29

अन्यथा किं विराकायां प्रभुणा विश्रुतेन मे ।

पुनर्जातिस्वभावं तं प्राप्तस्यैव रणो भवेत्‌ ॥
anyatha kim visalayam
prabhuna visrutena me
punar jati-svabhavam tam
praptasyeva rano bhavet

anyatha — otherwise; kim — why; visdlayam — at Visala; pra-

bhund — with the Lord; visrutena— renowned; me— by me;
punah — again, jati— of my birth; svabhavam — conditioning;
tam — that; praptasya— who obtained; iva— as 1; ranab —
battle; bhavet— would occur.

Why else would I have fought against the renowned Lord

at Visala, as if I had reverted to the low conditioning of
my birth?
302 / CHAPTER FOUR

COMMENTARY: In this verse Prahlada resorts to the kind of logic

technically known as anyathd-anupapatti, or “negative hypoth-
esis.” This form of logic works as follows: Devadatta is fat, but
we do not see him eating during the day. Therefore he must
be eating at night while everyone élse is asleep. We cannot ex-
plain his fatness without presuming his eating at night. Similarly,
Prahlada argues here that there is no way to explain his fighting
against Lord Nara-Narayana but to accept that his devotion to the
Lord has become eclipsed.
The dual incarnation of the Personality of Godhead in the
forms known as Nara-Narayana appeared in order to teach how
to perform devotional austerity. They reside in the Himalayas,
at the place variously called Visala and Badarika. The first and
fourth cantos of Srimad-Bhdgavatam discuss this incarnation:

turye dharma-kald-sarge
nara-ndrayanav rst
bhutvatmopasamopetam
dkarod duscaram tapab

“In the fourth incarnation, the Lord became Nara and Narayana,
the twin sons of the wife of King Dharma. Thus He under-
took severe and exemplary penances to control the senses.”
(Bhagavatam 1.3.9)

evam surd-ganais tata

bhagavantav abhistutau
labdhavalokair yayatur
arcitau gandhamddanam

“Thus the demigods worshiped with prayers the Supreme Per-

sonality of Godhead appearing as the sage Nara-Narayana. The
Lord glanced upon them with mercy and then departed for
Gandhamadana Hill.” (Bhdgavatam 4.1.58)
Prahlada refers to “the conditioning of my birth”; his being a
descendant of demons, the natural enemies of Lord Visnu and
the Vaisnavas, was too distasteful for him to mention directly.
 BHAKTA: The DEVOTEE / 303

Even more unmentionable was his being the son of one of the
staunchest haters of Visnu.

TEXT 30

आत्मतत्वोपदेशेषु दुष्पाण्डित्यमयामुरैः |
सद्गाचाद्यापि मे गुष्कज्ञानांशोऽपगतोऽधमः ॥
dtma-tattvopadesesu
duspanditya-maydsuraib
sangan nddyapi me Suska-
jndnamso ८९८16 ‘dhamahb

dtma-tattva — about the truth of the self; wpadesesu— in my

teachings; duspdnditya-maya— inclined to bad scholarship;
asuraih — with demons; sangadt— because of association; na
— not; addya api— even today; me— my; Suska — dry; jndna—
of knowledge; amsab—the element; apagatab— removed,
adhamah — degraded.

The demons, in their teachings, are always inclined to bad

scholarship about the truth of the self. Because of my asso-
ciation with such demons, even today my understanding is
not free from the degraded element of dry speculation.

COMMENTARY: Prahlada insists that even before he fell into ma-

terialistic sense gratification by becoming a king, he had never
been completely free from demonic qualities. In particular he
was expert, like other demons, in expounding impersonal theo-
ries about the eternal soul. Such theories, full of bad scholarship,
try to establish the perfection of life in impersonal knowledge
without devotion to the Supreme. Prahlada thinks that by living
with the Daityas and imbibing their attitudes he became infected
with this taste for impersonal speculation. This taste is adhama,
base and contemptible, because it subverts the ecstatic personal
exchanges of bhakti-rasa.
304 / CHAPTER FOUR

01

PAST: ASMP] यया स्यात्करुणा प्रभोः |

ध्यायन्‌ बाणस्य दौरात्म्यं तचिहं निश्चिनोमि च ॥
(९1/10 ‘tah suddha-bhaktir me
yaya syat karund prabbob
dhyayan banasya dauratmyam
tac-cibnam niscinomi ca

kutab — from where; atah — thus; suddha-bhaktib — pure de-

votion; me— in me; yaya — by which; syat— there would be;
karuna — the mercy; prabbobh — of the Lord; dhyayan — pon-
dering; banasya — of Banasura; daurdtmyam — the wickedness;
tat— of that (mercy of the Lord); cibnam— a sure sign; niSci-
nomi— I discern; ca — and.

So how can any pure devotion appear in me that would

signify the Lord’s mercy? I see proof of my lack of devotion
when I ponder the wickedness of Banasura.

COMMENTARY: Pure devotional service is free from predomi-

nance by karma and jndana. The author Vopadeva has explained
pure devotion in his book Mukta-phalam by citing the words
of Lord Kapiladeva (Bhdgavatam 3.29.12) ahaituky avyavahita/
ya bhaktibh purusottame: “Pure devotion to the Supreme Person-
ality of Godhead is causeless and uninterrupted.” Prahlada is
intensely aware of the meaning of pure devotion, as shown
by his mindfulness of the bad character of his great-grandson
Banasura. Bana rejected the worship of his family’s traditional
Deity, Sri Visnu, and instead took shelter of Lord Siva. He also
abused Krsna’s grandson Aniruddha by arresting Him. Prahlada
argues: How can anyone with such a wicked person in his family
possess pure devotion for the Lord? By this Prahlada means to
refute Lord Siva’s argument that Krsna’s sparing Bana was a sign
that Prahlada had received Sri Krsna’s mercy; in fact, Prahlada
thinks, killing Bana would have been better than sparing him.
 BHAKTA: The DEVOTEE / 305

TEKS 2.

Tay सरक्षितस्यात्र रोधनायास्त्यसो बठेः ।

shia श्रूयते क्वापि न जाने कुत्र सोभ्धुना ॥
baddhva samraksitasydtra
rodhanayasty asau baleh

na jane kutra so ‘dhuna

baddhva — being arrested; samraksitasya — who was impris-

oned; atra— here; rodbandaya — for keeping; asti— is present;
asau — He; baleh — of Bali; dvadri—the doorman, iti— thus;
Sruyate — is heard; @८ api— somewhere; na jane—I do not
know; kutra— where; sab — He; adhund — now.

I have heard some say that now, after arresting and impris-
oning Bali, the Lord stays here in Sutala as the doorman
just to keep him captive. In any case, I cannot say where
the Lord is now.

COMMENTARY: Narada met Prahlada on the planet Sutala, the

domain of Bali Maharaja. As mentioned before, Prahlada was
staying there for some time on the invitation of Lord Vamana.
Prahlada has heard from reputable sages that Sri Vamanadeva
stays at Bali’s gate just to keep Bali from escaping Sutala-loka.
This opinion is expressed to Banasura by his friend Kusmanda
in Sri Hari-vamisa (2.116.44). There Kusmanda depicts Bali as a
prisoner in Sutala:

balir visnu-balakranto
baddhas tava pita nrpa
sdlilaughdd vinibsrtya
kvacid rdjyam avapsyati

“My dear king, your father Bali has been defeated by the strength
of Visnu and is now in captivity. But in the future he will be
306 / CHAPTER FOUR

able to escape through the vast ocean and somewhere obtain a

kingdom.” Bali’s residence in Sutala is further described as im-
prisonment in the section of the Uttara-kdnda (23) of Valmiki’s
Ramayana that narrates Ravana’s conquests in the region of
Patala. By this argument, Prahlada counters Narada’s words
(in Text 13) “O best of Vaisnavas, why should I say that Lord
Mukunda has been conquered only by you? Your grandson Bali,
chief of the Daityas, has also conquered Him.”
Narada might respond by pointing out that Prahlada has the
opportunity to see Lord Visnu in Sutala-loka whenever he wants,
whereas even Siva, Brahma, and the other great demigods can
rarely see Him. Prahlada here anticipates and defeats this idea by
saying “It would be evidence of the Lord’s mercy on me if I could
see Him always, but at the moment I do not even know where
He is. And if I do not know, how can I freely have His audience?
Sometimes He shows Himself here, but not continuously.”

TEXT 33

कदाचित्कार्यगत्येव दृश्यते रावणादिवत्‌ |

दर्वाससेक्षितोऽत्रैव विश्चासात्तस्य दर्शने ॥
kadacit karya-gatydaiva
drsyate ravanddi-vat
durvdsaseksito ’traiva
visvdsat tasya darsane

kadacit — sometimes; kdrya-gatyd — in response to special re-

quirements; eva — only; drsyate— He is seen; rdvana-ddi-vat
as by Ravana and others; durvdsasd — by Durvasa; iksitah —
seen, dtra eva—in this very place; visvdsdt— because of
(Durvasa’s) faith; tasya— His; darsane— in the possibility of
being seen.

On rare occasions some persons like Ravana can see the

Lord here. The Lord shows Himself only when it suits His
own purpose. He thus showed Himself in this very place to
 BHAKTA: The DEVOTEE / 307

Durvasa because Durvasa had strong faith in being able to

see the Lord.

COMMENTARY: While invading the region of Patala, Ravana

came to the entrance of Bali Maharaja’s capital, but Lord
Vamana, standing at the gate with club in hand, refused to let
Ravana enter and neglectfully kicked him far away. Prahlada
argues that this is not proof of Sri Vamana’s constant presence
at Bali’s door. The Lord appeared there on this one occasion for
the special purpose of protecting Bali from being conquered by
Ravana.
On another occasion Durvasa, who was living at KuSasthali,
the site of the future city of Dvaraka, was troubled by the demon
Kusa and his cohorts, KuSasthali’s ancient guardians. Durvasa
went to Sutala to ask Lord Vamana for help. As related in the
Dvarakd-mahdatmya of the Skanda Purdna (Prabhasa-khanda
4.18), it was Narada who had advised Durvasa to go to Lord
Vamana in Sutala and had assured Durvasa he would indeed find
Lord Vamana there. Because Durvasa had trusted Narada’s words,
Lord Vamana upheld their truth by allowing Durvasa His darsana.

TEXT 34

यस्य श्रभगवप्प्राप्तावुत्कटेच्छा यतो भवेत्‌ |

स तत्रैव May न तु वासोऽस्य लाभकृत्‌ ॥
yasya sri-bhagavat-praptav
utkateccha yato bhavet
sa tatraiva labhetamum
na tu vaso ’sya labha-krt

yasya — whose; sri-bhagavat — of the Personality of Godhead;

praptau — for achieving; wtkata — intense, iccha — desire; yatab
— wherever; bhavet— there might be; sa — that person; tatra
eva — at that particular place; /Jabbeta— can obtain; amum—
Him; na— not; tu—but; vdsab— residence; asya— of Him;
labha-krt — reason for achieving.
308 / CHAPTER FOUR

Wherever one develops an intense desire to achieve the

Supreme Lord, there one can obtain Him. But the Lord’s
merely residing in a certain place does not grant one His
association.

COMMENTARY: The Personality of Godhead does not give Him-

self away to those whose desires are not absolutely pure. Only
perfect love can induce Him to reveal Himself. If the Lord’s pres-
ence in a place were a sufficient cause for realizing Him, then
every living being throughout the universe should already have
attained Him, since in His form of Sri Vasudeva, the Supersoul,
He is all-pervading.
Pure devotees are convinced that the Lord is permanently
present in His eternal abodes that have appeared on earth. That
conviction, however, is born of the devotees’ fervent eagerness
to realize their personal relationship with the Lord. Without that
strong desire, one will not have much faith in His presence. It is
true that in Sri Vrndavana and some other abodes of the Supreme
Lord even devotees with immature faith are sometimes granted a
vision of the Lord and His pastimes. But we should understand
that this occurs only by the special potency of these places, which
are exceptionally dear to the Personality of Godhead. Nowadays
the Lord does not reveal Himself as easily in every holy place
where He appeared in the past.

TEXT 35

प्राकट्येन सदात्रासौ द्वारे वतत ASN: |

कि यायां नैमिषं दूरं द्रष्टुं तं पीतवाससम्‌ ॥
prakatyena saddatrasau
dvare varteta cet prabhub
kim ydyam naimisam duram
drastum tam pitd-vdasasam

prakatyena — in a directly visible form; sada — always; atra —

here; asau — He; dvare — at the door; varteta— were present,
 BHAKTA: The DEVOTEE / 309

cet— if; prabhub —the Lord; kim—why;

1414707 -- would I
go; ndimisam—to Naimisaranya; ८1111८17 a long distance;
drastum — to see; tam — Him; pita-vdsasam — wearing yellow
garments.

If my Lord were always present here in person, why would

I have traveled all the way to Naimisaranya to see Him as
Lord Pitavasa, the yellow-garbed form of Narayana?

TEXT 36

भवतादुवतः प्रसादतो
भगवत्स्रेहविजम्मितः किल |
मम तन्महिमा तथाप्यणुर्‌
नवभक्तेषु कृपाभरेक्षया ॥
bhavatad bhavatah prasddato
bhagavat-sneha-vijrmbhitah kila
mama tan-mahima tathapy anur
nava-bhaktesu krpd-bhareksaya

bhavatat— it must be; bhavatah — of your good self; prasd-

datab — because of the mercy; bhagavat— of the Supreme
Lord; sneba— due to the affection; vijrmbhitahb — developed;
kila— indeed; mama— my; tat— that; mahimd— greatness;
tatha api— nonetheless; anub—a tiny speck; nava — newer;
bhaktesu— on His devotees; kypa—of mercy; bhara— the
heaps; iksaya — by seeing.

We can say that by your mercy the Supreme Lord devel-

oped some love for me and so I appear glorious. But my
greatness is just like a tiny speck before the heaps of mercy
the Lord bestows on His newer devotees.

COMMENTARY: Out of humility and respect for his guru, Narada,

Prahlada now realizes that he should not have contradicted
310 / CHAPTER FOUR

Narada’s statements. Therefore he now approaches the question

from another angle, acknowledging Narada’s words but reinter-
preting them. Newer devotees like Hanuman, Prahlada says,
were favored by the Supreme Lord much more. After a person
has seen the great ocean, the sight of a small lake will no longer
impress him.

TEXT. 47,

निरुपाधिकृपार्द्रचित्त हे
बहदौर्भाग्यनिरूपणेन किम्‌ |
तव शुण्जननेन पर्य तत्‌-
करुणां किम्पुरुषे हनूमति ॥
nirupadhi-krpardra-citta he
bahu-daurbhagya-nirupanena kim
tava Sug-jananena pasya tat-
karunadm kimpuruse hanumati

nirupddhi— unconditional; krypd-drdra — overflowing with

compassion; citta — whose heart; he — O you; babu — of many;
daurbhagya — aspects of misfortune, nirtipanena— of the de-
scription; kim — what is the use; tava — your; suk — of unhap-
piness; jananena—by generating; pasya— please consider;
tat— His; Rarunam— mercy; kimpuruse on the Kimpurusa;
hanumati — Hanuman.

O Narada, your heart overflows with causeless compas-

sion. Why should I go on describing all my misfortunes,
which simply make you unhappy? Instead please consider
the Lord’s mercy on Hanuman of the Kimpurusas.

COMMENTARY: Since Narada is naturally compassionate to all

suffering souls, Prahlada thinks Narada has been speaking just to
encourage him with words of exaggerated praise. And so Prahlada
thinks that to continue describing his own misfortune will dis-
 BHAKTA: The DEVOTEE / 311

tress Narada, his spiritual master, thus resulting in guru-aparadha.

Narada cannot tolerate unhappiness in anyone, especially his
own disciple.
Since Narada is intent on finding the true recipient of the
Supreme Lord’s mercy, Prahlada tries to divert Narada’s attention
by proposing Hanuman as an alternative. He tells Narada, pasya:
“Don’t just accept my word on this. Please go witness his glories
for yourself.”

TEXT 38

भगवत्रवधेहि मप्मितुर्‌
हननार्थं नरसिहसूपमृत्‌ |
सहसाविरभून्‌ महाप्रभुर्‌
विहितां ऽन्तरधात्तदैव सः ॥
bhagavann avadhehi mat-pitur
hananartham narasimha-rupa-bbyt
sahasavirabhun mahd-prabhur
vibitartho ‘ntaradhat tadaiva sah

bhagavan — my lord; avadhehi— please note; mat-pituh — of

my father; banana — of killing; artham — for the purpose; nara-
simba-rupa — the form of Narasithha; bhyt— assuming; sahasa
— suddenly; dvirabhut— appeared, mahd-prabhub—the Su-
preme Lord; vibita— having fulfilled; arthab— His purpose;
antaradhat — disappeared, tadd eva — just then; sab — He.

Please note, my lord, that the Supreme Personality of God-

head appeared suddenly in His form of Narasimha just to
kill my father. And as soon as the Lord fulfilled His purpose
He at once disappeared.

TEXT 39

यथाकाममह नाथं सम्यग्दरषटु च नाटकम्‌ |

महोदधितटेऽपर्यं तथेव FATA ॥
312 / CHAPTER FOUR

yatha-kamam aham natham

samyag drastum ca ndsakam
mahodadhi-tate jpasyam
tathaiva svapna-vat prabhum

yathd-kamam — however desired; aham—1; ndtham— my

Lord; samyak— directly; drastum—to see; ca— and; na asa-
kam — have not been able; mahd-udadhi— of the ocean; tate
—on the shore; apasyam—1 saw; tathad eva — exactly in that
way; svapna-vat— like a dream; prabhum— the Lord.

I haven’t been able to see my Lord directly whenever I

wanted. So when I saw Him once on the shore of the
ocean, it was just like seeing a dream.

COMMENTARY: Prahlada claims that since the time he saw Lord

Nrsimmha, when the Lord appeared from a pillar to kill Hiranya-
kasipu, Prahlada has not had much opportunity to see Him
again, what to speak of serve Him and develop a personal rela-
tionship. When Nrsimhadeva first appeared, Prahlada’s sponta-
neous devotion was hampered by the novelty and shock of the
moment, and by his own fear and reverence. The dramatic set-
ting in the palace on the shore of the ocean and the presence of
many demigods and sages made it difficult for Prahlada to freely
express his love. This is described in some detail in the Hari-
bhakti-sudhodaya (14).

५4 11

हनृमास्तु महाभाग्यस्तत्सेवासुखमन्वभूत्‌ ।
सुबहूनि सहस्राणि वत्सराणामविघ्रकम्‌ ॥
hanumams tu maha-bhdgyas
tat-sevd-sukham anvabhiut
su-bahuni sahasrani
vatsardnam avighnakam
 BHARTA: The DEVOTEE / 313

hanuman — Hanuman, ti¢— however; mahd-bhagyah— greatly

fortunate; tat-sevd — of serving Him; swkbam— the happiness;
anvabbut — experienced, su-bahtini— very many; sahasrani —
for thousands; vatsarandm— of years; avighnakam — without
obstruction.

But Hanuman is much more fortunate. For many thou-

sands of years he has enjoyed serving the Lord constantly,
without obstruction.

COMMENTARY: According to S77 Ramdyana, Hanuman stayed

with Lord Ramacandra on this earth for more than eleven thou-
sand years. Srimad-Bhdgavatam, however, says that he served
his Lord directly for more than thirteen thousand years. In the
Ninth Canto (9.11.18, 36) the Bhagavatam states:

ata urdhvam brahma-caryam

dharayann ajuhot prabhub
trayodasdbda-sdhasram
agnihotram akhanditam

“After Mother Sita entered the earth, Lord Ramacandra observed

complete celibacy and performed an uninterrupted Agnihotra-
yajna for thirteen thousand years.”

bubhuje ca yatha-kalam
kamam anydn apidayan
varsa-pugdn bahun nrnam
abhidhyatanghri-pallavab

“Without transgressing the religious principles, Lord Ramacandra,

whose lotus feet are worshiped by devotees in meditation, en-
joyed with all the paraphernalia of transcendental pleasure for as
long as needed.” Hanuman remained with Lord Ramacandra all
this time.
314 / CHAPTER FOUR

TEXT 41

यो बलिष्ठतमो बाल्ये देववृन्दप्रसादतः |

सम्प्रा्सद्ररत्रातो जरामरणवर्जितः ॥
yo balistha-tamo bdlye
deva-vrnda-prasddatah
samprapta-sad-vara-vrato
jard-marand-va rjitab

yab — who, balistha-tamahb — most powerful, balye — in child-

hood; deva-vrnda — of all the demigods; prasddatab — by the
favor; samprapta — obtained; sat-vara — of benedictions; vrdtab
—a series; jarad— from old age; marana— and death; varji-
tab — free.

He is the most powerful person. When he was just a

child, the demigods favored him with several wonderful
benedictions. Thus he became immune to old age and
death.

COMMENTARY: Hanuman’s unique strength and his other quali-

ties mentioned in this verse and the next enhance his unimpeded
service to Lord Ramacandra. How he received the demigods’
benedictions is explained in Sr? Ramdyana (Uttara-kanda 35-
36). As soon as Hanuman was born, he saw the sun rising over
his head and thought it to be some ripe fruit hanging from a tree.
He jumped up to catch it, and would have done so had Indra
not intervened to protect the sun by hurling the thunderbolt
weapon, striking Hanuman in the jaw and felling him uncon-
scious to the earth. Hanuman’s father, Vayu, greatly angered,
decided to withhold the force of breath all over the universe,
and all the denizens of the universe began to suffocate. To save
the universal population, Brahma and the other chief demi-
gods came to Hanuman, revived him, and granted him various
benedictions.
 BHAKTA: The DEVOTEE / 315

TEXT 42
अरोषत्रासरहितो महाव्रतधरः कृती ।
महावीरो रघुपतेरसाधारणसेवकः ॥
asesa-trasd-rahito
maha-vrata-dharah krti
mahad-viro raghu-pater
asddharana-sevakah

asesa — of all; trdsa— fear; rahitah — devoid; mahd-vrata —

of great vows; dharab—a maintainer; kyti—a doer of great
deeds; mahd-virahb —a great hero; raghu-pateh — of the Lord
of the Raghus; asddhdrana — exceptional; sevakab — a servant.

He is free of all fear, he maintains great vows, and he per-

forms auspicious deeds. Outstanding among heroes, he is
an exceptional servant of the Lord of the Raghus.

COMMENTARY: Among the vows of Hanuman, the greatest was

his strict celibacy. His auspicious deeds included thoroughly
studying all the Vedic literature and acquiring the skills of a poet.
His heroism was proven by his exploits in battle. He was a hero
in every sense of the word, as described by Bharata Muni, the
authority on poetry:

ddana-viram dharma-viram
yuddha-viram tathaiva ca
rasam viram api praha
brahmad tri-vidham eva hi

“Lord Brahma has defined three kinds of vira, or hero: the hero
in charity, the hero in religion, and the hero in battle. There is also
a mood of personal reciprocation called vira, or heroism.”

TEXT 43

हेकाविलबद्वितागाधटातयोजनसागरः |
रक्षोराजपुरस्थार्तसीताश्चासनकोविदः ॥
316 / CHAPTER FOUR

hela-vilanghitagadha-
Sata-yojana-sagarahb
rakso-rdja-pura-stharta-
sitasvasana-kovidah

hela—with disrespect; vilanghita— who jumped; agaddha—

fathomless; sata-yojana — hundreds of yojands in extent; sdga-
rab — the ocean; raksab — of the Raksasas; rdja-pura — in the
capital; stha— located; arta — distressed; sita— Mother Sita;
dsvdsana — in consoling, kRovidab — expert.

With playful disregard he jumped across thousands of

miles of fathomless ocean. Expertly, in the capital of the
Raksasa king, he comforted Mother Sita in her distress.

TEXT 44

वेरिसन्तर्जको ठङ्कादाहको दुर्गभञ्जकः |

सीतावार्ताहरः स्वामिगादालिङ्गनगोचरः ॥
vairi-santarjako lankd-
dahako durga-bhanjakab
sita-vartad-harah svami-
gddhadlingana-gocarab

vairi — of the enemies; santarjakab — the threatener; lanka —

of the city Lanka; dadhakah — the burner; durga — of the cita-
del; bhanjakab—the destroyer; sitd-vdrta— news of Sita;
harab —who brought back; sua€mi— of his master; gadha —
deep; alingana— the embrace; gocarab — who experienced.

He boldly threatened his enemies, burned Lanka, and de-

stroyed its citadel. When he brought back news of Sita, he
received his master’s deep embrace.

COMMENTARY: Hanuman audaciously challenged Ravana and

the other Raksasas by killing everyone Ravana sent to stop him
 BHAKTA: The DEVOTEE / 317

from destroying the aSoka grove — first eighty thousand Raksasa

soldiers, then the great demon Jambumiali, then the seven sons
of Ravana’s ministers, the five commanders of Ravana’s armies,
and Ravana’s own son Aksaya-kumara. When Hanuman deliv-
ered to Lord Ramacandra the news that Sita was safe, the Lord
was extremely pleased with him. In texts 43 and 44 Prahlada
has listed Hanuman’s accomplishments in order of increasing
importance; each additional deed was_a more significant rea-
son for Lord Ramacandra’s accepting Hanuman as His personal
associate.

TEXT 45
स्वप्रभोर्वाहकश्रष्ठः धैतच्छत्रिकपुच्छकः |
सुखासनमहापृष्ठः सेतुबन्धक्रियाग्रणीः ॥
svd-prabhor vahaka-sresthah
Sveta-cchatrika-pucchakah
sukhasana-mahd-prsthah
setu-bandha-kriyadgranth

sva-prabhoh — of his Lord; vahaka—the carrier; Sresthah —

best; sveta — white; chatrika — serving as an umbrella; puccha-
kab — whose tail; sukba— comfortable; dsana —a seat; maha
large; prsthab— whose back; setu-bandha— of _bridge-
building; kriya — of the work; agra-nih — the leader.

It was Hanuman who acted as his Lord’s best carrier, his

tail serving as a royal white umbrella, his broad back a
comfortable seat for the Lord. And it was Hanuman who
directed the project of bridging the ocean.

COMMENTARY: Hanuman is the best of all the Lord’s carriers,

including Garuda. When his master needed to travel from Kis-
kindha to the southern shore of the ocean, Hanuman carried
Him all the way on his broad, beautiful soft back.
318 / CHAPTER FOUR

In modern times people take the liberty to carry umbrellas

of any color they like, but traditionally only kings were allowed
to use white umbrellas. To equip Lord Ramacandra with this
symbol of royalty while in the forest, where manufactured um-
brellas were not available, Hanuman provided his own white
tail. Hanuman took a major part in building the bridge to Lanka,
and he inspired the monkey labor force by hurling the largest
boulders into place.

TEXT 46

विभीषणार्थसम्पादी रक्षोबल्विनारकूत्‌ |
विशल्यकरणीनामोषोध्यानयनशक्तिमान्‌ ॥
vibhisanartha-sampdadt
rakso-bala-vindsa-krt
visalya-karani-namau-
saudhy-dnayana-saktiman

vibhisana — of Vibhisana; artha — of the purposes; sampdadi —

the fulfiller; raksab— of the Raksasas; bala— of the military
force; vindsa-krt — the destroyer; visalya-karani-nama— named
visalya-karani; ausaudhi— the herb; Gnayana — for bringing;
Sakti-man — having the power.

He fulfilled the desires of Vibhisana. He destroyed the mili

tary force of the Raksasas. And he had the special power to
deliver the healing herb called visalya-karani.

COMMENTARY: Vibhisana, even though Ravana’s brother, always

wanted to become a servant of Lord Ramacandra. Early on,
Hanuman furthered Vibhisana’s cause by telling the Lord about
his saintly behavior. And when Vibhisana defected and crossed
the ocean, Hanuman arranged for him to meet with the Lord.
The acts of Hanuman mentioned up to this point correspond
to those narrated in ईन Ramayana in the Kiskindhd-kanda and
Sundara-kanda. From here on, beginning with the phrase rakso-
 BHAKTA: The DEVOTEE / 319

bala-vindsa-krt (‘destroyer of the Raksasa’s military force”)

through the phrase in Text 49 sitd-pramodanah (“encourager of
Sita”), the accomplishments of Hanuman in the Yuddha-kdnda
are briefly described. Srila Sanatana Gosvami assumed that his
readers were familiar with Valmiki’s Ramdyana and therefore
left out further details of these stories, to avoid needlessly in-
creasing the size of his book.
During the battle between Lord Ramacandra’s armies and
those of Ravana, Ravana’s son Indrajit attacked in the middle of
the night, resorted to magic, and made all the monkey soldiers
unconscious. At that time Sri Laksmana also played the pastime
of becoming unconscious in order to fulfill a prediction by
Brahma. On the advice of the physician Susena, Hanuman set
out to find the herb visalya-karani, which alone could save the
lives of Laksmana and the vdnara soldiers. He was able to bring
the herb from Gandhamadana Mountain not only once but twice.
In the course of this he had to defeat an army of Gandharvas,
uproot the entire mountain because he couldn't distinguish
which plant was the correct one, and swiftly return before it was
too late.

1110

स्वसैन्यप्राणदः श्रीमत्सानुजप्रभुहर्षकः |
गतो वाहनतां भरतर्भक्तया श्रीकक््मणस्य च ॥
svd-sdinya-prana-dabh srimat-
sdnuja-prabhu-harsakah
gato vahanatam bhartur
bhaktya sri-laksmanasya ca

sva-sainya — of his own soldiers; prana-dab — the giver of life;

Srimat — divine; sa-anu-ja — along with His younger brother;
prabhu — to the Lord; harsakab — the giver of delight, gatab —
who assumed; vaéhanatam — the role of a carrier; bhartub —for
his master; bhaktya — with devotion; sri-laksmanasya — for Sri
Laksmana; ca — and.
320 / CHAPTER FOUR

He was the very life of his soldiers. Always giving great

pleasure to his divine Lord and the Lord’s younger brother
Laksmana, he devotedly served as carrier for Them both.

TEXT 48
जयसम्पादकस्तस्य महाबुद्धिपराक्रमः |
सत्कीर्तिवर्धनो रक्षोराजहन्तु्निजप्रभोः ॥
jaya-sampddakas tasya
mahd-buddhi-parakramah
sat-kirti-vardhano rakso-
raja-hantur nija-prabhob

jaya— of victory; sampddakab — the producer; tasya— His;

maha-buddhi— supremely intelligent; parakramahb — and val-
orous; sat— spotless; kirti—of fame; vardhanab— the in-
creaser; raksab-rdja — of the king of the Raksasas; hantub — of
the killer; nija-prabhoh — his own Lord.

Supremely intelligent and valorous, he brought victory for

Lord Ramacandra. He added to the spotless fame of his
Lord, who killed the king of the Raksasas.

COMMENTARY: Hanuman showed his intelligence in giving stra-

tegic advice, and his prowess in opposing the enemy on the
battlefield, especially during the confrontations with Indrajit and
Ravana. During those battles both Ramacandra and Laksmana
rode on his back. Hanuman increased Lord Ramacandra’s fame
in various ways — by jumping over the ocean, helping set the
stage for the killing of Ravana, and so on.

TEXT 49

सीताप्रमोदनः स्वामिसत्परसादैकभाजनम्‌ ।
आज्यात्मेश्वरस्यात्र स्थितोऽपि विरहासहः ॥
 BHAKTA: The DEVOTEE / 321

sita-pramodanah svami-
sat-prasdadaika-bhdjanam
aj) laydtmesva rasyatra
sthito pi virahdsahab

sitd-pramodanahb — the encourager of Sita; 5८८17171 -- of his mas-

ter; sat— true; prasdda — of the favor; eka — the only; bhdja-
nam — recipient, djnayd— by the order; atma-isvarasya — of
the Lord of his life; atra— here; sthitab— remaining; api—
even; viraha — separation; asahah — not easily tolerating.

It was Hanuman who encouraged Mother Sita. And by the

Lord’s order, this Hanuman, the one true recipient of his
master’s favor, still lives in this world, though unable to
bear separation from the Lord.

COMMENTARY: After Lord Ramacandra killed Ravana in battle,

Hanuman brought this news to Mother Sita in the asoka gar-
den. This brought Sita back to life, and her life became full in
happiness when Hanuman took her to meet her husband. Thus
Hanuman rendered many kinds of welcome service to Lord
Rama and His dear devotees. After describing this, Prahlada next
mentions the rewards Hanuman enjoyed for his service. When
Lord Ramacandra was anointed King of Ayodhya, He particularly
favored Hanuman by presenting him Mother Sita’s gold neck-
lace. More than this, He granted Hanuman unflinching pure de-
votion to Him.
Since Hanuman’s life with Lord Ramacandra after the victory
was so fortunate, one might ask how Hanuman could ever have
left the Lord’s association. Why did he not return with Lord Rama
to the eternal Ayodhya in Vaikuntha along with the other resi-
dents of the kingdom? The answer is that his Lord specifically
asked him to stay behind on earth. Atmesvara means “his own
Lord,” and it also means “the Lord of all 4117148." In other words,
by staying in this world Hanuman gave all its inhabitants a much
better chance to take to the path of pure devotional service. Lord
Ramacandra ordered Hanuman to make this severe sacrifice
322 / CHAPTER FOUR

because the Lord wanted to bestow such mercy on the condi-

tioned souls. Living in separation from the Lord is Hanuman’s
most difficult and glorious service.

TEXT, 50

आत्मानं नित्यतत्कीरतिश्रवणेनोपधारयन्‌ ।
तन्ूर्तिपार्धतस्तष्ठन्‌ राजतेऽ्द्यापि पूर्ववत्‌ ॥
atmdadnam nitya-tat-kirti-
Sravanenopadharayan
tan-murti-parsvatas tisthan
rajate ‘dyapi purva-vat

atmanam — himself, nitya — constantly; tat— His; kirti— glo-

ries; Sravanena — by hearing; upadharayan — keeping alive;
tat — His; murti— of the Deity; parsvatab — by the side; tisthan
— standing; rdjate—he is present with splendor; adya api—
even today; purva-vat — as previously.

He keeps himself alive by constantly hearing the glories of

Lord Rama. Staying by the side of the Lord’s Deity, He is
present even today with the same splendor as always.

COMMENTARY: The pain of separation from Lord Ramacandra

would be unbearable for Hanuman, but he has survived by
staying always absorbed in the ecstasy of Sravanam kirtanam.
Expert singers among the Kimpurusas like Arstisena support
Hanuman by providing sweet recitations of Lord Ramacandra’s
glories for him to hear. Hanuman stays in Kimpurusa-loka, near
the permanently installed Deity of Lord Rama. He regularly wor-
ships that Deity in various ways, offering the same personal ser-
vices he used to perform when together with his Lord. This is
described in Srimad-Bhdgavatam (5.19.1-2):

kimpuruse varse bhagavantam ddi-purusam laks-

mandgrajam sitabhiramam ramam tac-carana-sanni-
 BHAKTA: The DEVOTEE / 323

karsabhiratah parama-bhadgavato hanuman saha kim-

purusatir avirata-bhaktir updste. adrstisenena saha gan-
dharvair anugiyamanam parama-kalyanim bhartr-
bhagavat-katham samupasrnoti svayam cedam gayati.

“My dear king, in Kimpurusa-varsa the great devotee Hanuman

is always engaged with the inhabitants of that land in de-
votional service to Lord Ramacandra, the elder brother of
Laksmana and dear husband of Sitadevi. A host of Gandharvas
is always engaged in chanting the glories of Lord Ramacandra.
That chanting is always extremely auspicious. Hanumanji and
Arstisena, the chief person in Kimpurusa-varsa, constantly hear
those glories with complete attention. Hanuman chants various
mantras.”

TEXT 5I

स्वामिन्‌ कपिपतिर्दास्ये इत्यादिवचनैः खलु |

प्रसिद्धो महिमा तस्य दास्यमेव प्रभोः कृपा ॥
svamin kapi-patir dasye
ity-ddi-vacanaib khalu
prasiddho mahima tasya
dasyam eva prabhoh krpa

svamin— my dear spiritual master; Rapi-patib— the chief of

monkeys; ddsye— in servitude; iti—thus; adi—and so on;
vacanaib — by statements; kbalu— indeed; prasiddhab — well
known; mahimad — the greatness; tasya — his; dasyam — servi-
tude; eva — indeed; prabhoh — of the Lord; 2104 — the mercy.

My dear spiritual master, Hanuman’s greatness is well

known from scriptural statements like “The chief of the
monkeys became perfect by acting as the Lord’s servant.”
His servitude is proof of the Lord’s mercy.
324 / CHAPTER FOUR

COMMENTARY: Prahlada quotes the phrase kapi-patir dasye

from a famous verse:

Sdrangi-sravane pariksid abhavad vaiyasakib kirtane

pbrahladah smarane tad-anghri-bhajane laksmib prthub pujane
akruras tv abhivandane kapi-patir dasye ‘tha sakhye ‘rjunab
sarva-svatma-nivedane balir abhtid bhaktab katham varnyate

“Pariksit became perfect simply by hearing, the son of Vyasa by

chanting, Prahlada by remembering, and Laksmi by serving the
Lord’s feet. Prthu became perfect by Deity worship, ^+(ता by
offering prayers, and the chief of the monkeys by acting as a
servant. Arjuna attained perfection by friendship, and Bali by
surrendering everything he owned. How then can there be one
description for what it means to be a devotee of the Lord?”
In Srila Sanatana Gosvami’s opinion, Sridhara Svami's inter-
pretation of the word ddsyam as “offering the Lord the fruits of
one’s work” only partially describes Hanuman’s relationship with
Lord Rama. Srila Sanatana Gosvami says that ddsyam, rather,
should be understood to indicate the perpetual relationship of
loving service, an exalted variety of transcendental rasa. Ddsya
is complete service; it involves all the senses even on the physi-
cal level. Just as all the senses of the physical body are purified
by a bath, they are all naturally engaged by a devotee’s absorp-
tion in dadsya-rasa. Therefore a relationship of servitude like
Hanuman’s can be said to be superior to mere remembrance of
the Lord. Prahlada considers his own service of smarana inferior
because it is only an inner activity of the mind.

१५१
यदुच्छया ठब्धमपि विष्णोदजारथेस्तु यः |
नैच्छन्‌ मोक्षं विना दाप्यं तस्मै हनूमते नमः ॥
yadrcchaya labdham api
visnor ddsarathes tu yah
 BHAKTA: The DEVOTEE / 325

ndicchan moksam vind dadsyam

tasmai hanumate namah

yadrcchaya — without effort; labdbam— obtained; api— al-

though; visnoh—from Lord Visnu; ddsdratheh —the son of
{24541318 (Ramacandra); tu— but; yab—who; na icchan—
not wanting; moksam — liberation; vind — without; dadsyam —
servitude; fasmai—to him; hantimate— Hanuman; namah —
I offer obeisances.

“Although Hanuman obtained from the son of DaSaratha

the boon of liberation without striving for it, he never
wanted to accept liberation without the opportunity to
serve. To that Hanuman I offer my obeisances.”

COMMENTARY: This is another verse Prahlada quotes from scrip-

ture, from Sri Nardyana-vytiha-stava, as proof of Hanuman’s
greatness. Liberation became available to Hanuman without his
even trying for it, but still he did not want to accept it. He wanted
only service to Lord Rama, and nothing else. He thought, “Even
if the cycle of birth and death is broken for me, I must continue
serving my Lord!”

TEXT 53

मदनुक्तं च माहात्म्यं तस्य वेत्ति परं भवान्‌ |

गत्वा किम्पुरुषे वषं दृष्टा तं मोदमाप्रहि ॥
mad-anuktam ca mahatmyam
1८11८ vetti param bhavan
gatva kimpuruse varse
drstva tam modam apnuhi

mat— by me; anuktam— unspoken, ca— and; mahdtmyam

— glories; tasya — 1113; vetti— you know; param — other; bha-
van — you; gatvd— going, kimpuruse varse—to Kimpurusa-
326 / CHAPTER FOUR

varsa; drstud — seeing, tam— him; modam— joy, adpnuhi—

please obtain.

You certainly know glories of his that I haven’t mentioned.

Why not go to Kimpurusa-varsa, see him yourself, and be
enlivened?

COMMENTARY: Prahlada did not have to give Narada a long theo-

retical account of Hanuman’s exclusive devotion to Sri Raghu-
natha’s lotus feet, because Narada already knew of Hanuman’s
devotion very well. For complete appreciation of Hanuman,
Narada must now only meet him in person.

11.151

श्रीपरीक्षिदुवाच
अये मातरहो भद्रमहो भद्रमिति ब्रुवन्‌ |
उत्पत्यासनतः खेन मुनिः किम्पुरुषं गतः ॥
Sri-pariksid uvdca
aye mdtar aho bhadram
aho bhadram iti bruvan
utpatydsanatah khena
munib kRimpurusam gatab

Sri-pariksit uvdca — Sri Pariksit said; aye — O; mdatah— mother;

aho bhadram — how wonderful, ८00 bhadram — how wonder-
ful; iti—thus; bruvan— saying; utpatya— jumping up; dsa-
natab — from his seat; kbena — through the sky; munib— the
sage; kimpurusam— to Kimpurusa-varsa; gatab — went.

Sri Pariksit said: O dear mother, the sage Narada then

jumped up from his seat and flew through the sky to
Kimpurusa-varsa, all the while repeating, “How wonder-
ful! How wonderful!”
 BHAKTA: The DEVOTEE / 327

TEXT 55

तत्रापर्यद्धनूमन्तं रामचन्द्रपदान्जयोः |
साक्षादिवार्चनरतं विचित्रर्वन्यवस्तुमिः ॥
tatrapasyad ८1/८1111111८0171८177
ramacandra-padabjayoh
sdksdd ivdrcana-ratam
vicitrair vanya-vastubhib

tatra — there; apasyat—he saw; hantimantam— Hanuman;

ramacandra — of Lord Ramacandra; pada-abjayoh — of the lo-
tus feet; saksat— in person; iva —as if; arcana — in worship-
ing; ratam — absorbed; vicitraih — with various, vanya — from
the forest; vastubhib — with objects.

There in Kimpurusa-varsa, Narada saw Hanuman absorbed

in worshiping Lord Ramacandra’s lotus feet with varied
items from the forest, as if serving the Lord personally as
before.

COMMENTARY: Hanuman’s mode of worship was so personal he

could hardly remember he was standing in front of his Lord’s
installed Deity. He felt as if living with the Lord in the forest just
as before.

TEXT 56

गन्धर्वादिभिरानन्दाद्‌ गीयमानं रसायनम्‌ |

रामायणं च Wad कम्पाश्रुपुरुकाचितम्‌ ॥
gandharvadibhir anandad
giyamanam rasayanam
ramdyanam ca srnvantam
kampasru-pulakdacitam
328 / CHAPTER FOUR

gandharva-ddibhib — by Gandharvas and others; @nandat— in

ecstasy; giyamadnam — being recited; rasa-dyanam — nectarean,
ramdyanam — to the kRamdyana; ca— and; srnvantam — lis-
tening; Rampa— with trembling; asru— tears; pulaka— and
erect bodily hairs, d@citam— marked.

Listening to the nectarean Ramayana recited by Gandhar-

vas and other celestial singers, Hanuman was in ecstasy.
His limbs trembled, tears poured from his eyes, and the
hair on his body stood on end.

COMMENTARY: These bodily symptoms of ecstasy are natural

effects of maturely hearing the Lord’s glories in the perfect con-
sciousness of prema. The Gandharvas living on Kimpurusa-loka
regularly sang from Sri Ramdyana the glories of Lord Rama-
candra, which Hanuman and his rasika associates experienced
as rasayana, a storehouse full of the blissful tastes of the nine
kinds of loving relationships with the Supreme Lord. Or, taking
another sense of rasdyana, these recitations were like a sweet-
tasting medicine, most effective for curing the disease of material
existence and strengthening the natural life function of prema-
bhakti.

TEXT §7

विचित्रर्दिव्यदिव्येश्च गद्यपद्यैः स्वनिर्मितेः |

स्तुतिमन्यैश्च कुर्वाणं दण्डव्त्प्रणतीरपि ॥
vicitrair divyd-divyais ca
gadya-padyaih sva-nirmitaib
stutim anyais ca kurvanam
dandavat-pranatir api

vicitraib — various; divya-divyaib— most divine; ca— and;

gadya-padyaib —with verses and prose compositions; svd-
nirmitaib — of his own authorship; stutim— praise; anyaib —
 BHAKTA: The DEVOTEE / 329

by others; ca—and; kurvdnam— doing; danda-vat— pros-

trate; Dranatib — obeisances; api— also.

He glorified the Lord with various prayers, in prose and

verse, most excellent compositions of his own. He also
recited prayers composed by others. And he repeatedly
offered prostrate obeisances.

COMMENTARY: Some of Hanuman’s prayers were his own com-

positions, and others he borrowed from the Purdnas and other
scriptures,

TEXT 58

चुक्रोरा नारदो मोदाञ्जय श्रीरघुनाथ हे |

जय श्रीजानकीकान्त जय श्रीटक्ष्मणाग्रज ॥
cukrosa 174८1८0 moddj
Jaya Sri-raghundatha he
Jaya sri-janaki-kanta
Jaya Sri-laksmandagraja

cukrosa — cried out; ndradab — Narada; moddat— out of joy;

jaya— glories; Sri-raghunatha— to Sri Raghunatha; be— O;
jaya — glories; Sri-jdnaki-kanta — to the beloved of Sri Janaki;
jaya— glories; sri-laksmand-agra-ja — to the elder brother of
Sri Laksmana.

Narada cried out in joy, “Glories to You, Sri Raghunatha! To

the beloved of Sri Janaki, all glories! Glories to the elder
brother of Sri Laksmana!”

COMMENTARY: Approaching his destination and seeing the ec-

stasy of Hanuman, Narada spontaneously expressed his own
ecstasy in this way.
330 / CHAPTER FOUR

TEXT 59

निजेष्टस्वामिनो नाम कीर्तनश्रुतिहषितः |

उत्पत्य हनूमान्‌ दूरात्कण्ठे जग्राह नारदम्‌ ॥
nijesta-svamino namad-
kirtana-sruti-harsitah
utplutya hanuman durat
kanthe jagraha naradam

nija—his own; ista-svuaminab— of the worshipable Lord;

nama-kirtana — glorification of the names; sruti— by hearing;
harsitab — delighted; utplutya—jumping up; baniman—
Hanuman; duradt—from a distance; kanthe—by the neck;
jagraha— he grabbed; nadradam — Narada.

Delighted to hear glorified the names of the Lord he wor-

shiped, Hanuman jumped from where he stood and caught
hold of Narada by the neck.

TEXT 60

तिष्ठन्‌ वियत्येव मुनिः प्रहषान्‌

नृत्यन्‌ पदाभ्यां कलयन्‌ कराभ्याम्‌ |
प्रमाश्रुधारां च कपीश्चरस्य
प्रापो दशां किचचिदवोचटुचचैः ॥
tisthan viyaty eva munih praharsan
nrtyan padabhyam kalayan karabhyam
pbremdsru-dharadm ca kapisvarasya
prapto dasam kincid avocad uccaih

tisthan — standing; viyati— in the sky; eva— indeed; munib

—the sage; prabarsat— from great joy; nrtyan— dancing;
padabhyam—with his feet; kalayan—wiping away; kard-
bhyam— with his hands; prema-asru — of tears of love; dhd-
 BHAKTA: The DEVOTEE / 331

ram— the downpour; ca— and; kapi-isvarasya — of the lord

of monkeys; praptab — having obtained; dasdm— the mood;
kincit— something; avocat—he said; uccaib—in a loud
voice.

Standing in the sky, Narada was overjoyed. With his feet he

danced, and with his hands he wiped away the flood of
loving tears from the eyes of the lord of the monkeys.
Sharing Hanuman’s unique mood of loving ecstasy, Narada
spoke in a loud voice.

COMMENTARY: Narada could use only his feet for dancing be-
cause Hanuman held him by the neck and because Narada’s
hands were busy wiping away Hanuman’s tears.

TEXT GI

श्रीनारद उवाच
श्रीमन्‌ भगवतः सत्यं त्वमेव परमप्रियः |
अह च तस्ियोऽभूवमद्य यत्त्वां व्यकोकयम्‌ ॥
Sri-ndrada uvdca
Sriman bhagavatah satyam
tvam eva parama-priyah
aham ca tat-priyo ‘bhuvam
adya yat tvam vyalokayam

$ri-naradab uvdca — Sri Narada said; §riman— O blessed one;

bhagavatabh — of the Personality of Godhead; satyam — in truth;
tvam— you; eva— only; parama-priyah — the dearest devo-
tee; aham—1, ca—and; tat—to Him; priyab — dear; abbi-
vam — have become; ddya— today; yat— because, tudm—
you; vyalokayam — | have seen.

Sri Narada said: O blessed one, truly you are the dearest
devotee of the Supreme Lord! Today just by seeing you I
too have become dear to the Lord.
332 / CHAPTER FOUR

COMMENTARY: Sti is the goddess of fortune, Lord Visnu’s con-

sort. Her blessings have descended on Hanuman in the form of
the treasure of pure devotional service. A devotee who has gained
the favor of the goddess Sri is sure to please the Personality of
Godhead. And anyone who obtains the grace of such a sriman
devotee will also reach the same perfection.

THX OD

श्रीपरीक्षिदुवाच
क्षणात्स्वस्थेन देवर्षिः प्रणम्य श्रीहनूमता |
रघुवीरप्रणामाय समानीतस्तदाकयम्‌ ॥
Sri-pariksid uvdca
ksanat svasthena devarsib
pranamya Ssri-hanumatad
raghu-vira-prandmadya
samanitas tad-dlayam

Sri-pariksit uvdca — Sri Pariksit said; Rsanat— in the blink of an

eye; svasthena — (by Hanuman) who regained his normal con-
dition; deva-rsib — the sage among the demigods; pranamya —
bowing down; sri-hantimata — by Sri Hanuman; raghu-vira —
to the hero of the Raghus (Lord Ramacandra); pranadmdya — for
the purpose of offering obeisances; samdnitab — brought, tat
— His; adlayam — to the temple.

Sri Pariksit said: In the blink of an eye Hanuman became

sober and bowed down to show respect to the sage among
the demigods. Hanuman greeted him with reverence and
brought him to the temple of Lord Ramacandra, the hero
of the Raghus, so that Narada could offer obeisances.

TEXT 63

कृताभिवन्दनस्तत्र प्रयलादुपवेशितः |
सम्पत्ति प्रेमजां चित्रां प्रापो वीणाप्रितोऽब्रवीत्‌ ॥
 BHAKTA: The DEVOTEE / 333

krtabhivandanas tatra
prayatnad upavesitab
sampattim premad-jam citram
prapto vindsrito ‘bravit

krta-abhivandanah — having paid respects; tatra — there; pra-

८117741— carefully; wpavesitah — seated; sampattim — the good
fortune; prema-jam— born from pure love of God; citram —
amazing; praptab — having obtained; vind—his vind; asri-
tab — taking; abravit— he said.

Narada paid respects to the Lord in Hanuman’s temple,

and Hanuman carefully arranged for Narada to be seated.
Narada felt he had now obtained an amazing treasure born
from pure love for the Lord. He picked up his vina and
spoke.

COMMENTARY: After offering prostrate obeisances to the Deity

of Lord Ramacandra, Narada felt multiple ecstasies, which invol-
untarily appeared in his body as trembling, perspiration, horripi-
lation, and choking of his voice. In such a condition he started to
play his vind but could not produce even a note. Instead, he
began leaning on the vind, fearing he would fall to the ground.

TEXT 64

श्रीनारद उवाच
सत्यमेव भगवत्कृपाभर-
स्यास्पदं निरुपमं भवान्‌ परम्‌ |
यो हि नित्यमहहो महाप्रभोश्‌
चित्रचित्रभजनामृतार्णवः
Sri-ndrada uvdca
satyam eva bhagavat-krpa-bhara-
sydspadam nirupamam bhavan param
yo hi nityam ahaho maha-prabhos
citra-citra-bhajanamrtarnavah
334 / CHAPTER FOUR

Sri-ndradab uvdca— Sri Narada said; satyam— yes; eva — in-

deed; bhagavat-krpa — of the Personality of Godhead’s mercy;
bharasya — of the abundance; dspadam — a recipient, nirupa-
mam — incomparable; bhavan — your good self; param — top-
most; yab — who; hi— certainly; nityam — perpetually; abaho
—ah; maha-prabhoh— of the Supreme Lord; citra-citra —
newer and newer; bhajana-amrta — of the ecstatic worship;
arnavah — an ocean.

Sri Narada said: Yes, you are the greatest recipient of the
mercy of the Supreme Lord. No one can compare to you.
Ah! You are always immersed in an ocean of ecstatic wor-
ship of the Lord, enjoying it as newer and newer at every
moment.

COMMENTARY: Prema-bhakti-rasa is called amrta because it

destroys the disease of material existence and is unimaginably
sweet. Hanuman always swims in an ocean of such nectar.

TEXT 65

दासः सखा वाहनमासनं ध्रूज-

च्छत्रं वितानं व्यजनं च वन्दी |
मन्त्री मिषग्योधपतिः सहाय-
श्रेष्ठो महाकीतिंविवर्धनश्च ॥
dasab sakha vahanam adsanam dhvaja-
cchatram vitdnam vydjanam ca vandi
mantri bhisag yodha-patih sahdaya-
srestho mahd-kirti-vivardhands ca

ddsah servant, sakha — friend; vadhanam— carrier, Gsanam

seat; dhvaja— flag; chatram—and umbrella; vitanam —
canopy; vydjanam — fan; ca—and; vandi— bard; mantri—
adviser; bhisak— physician; yodha-patih — general, sabdya—
of helpers; sresthab — most excellent; mahd-kirti — of the great
glories; vivardhanahb — expander; ca — and.
 BHAKTA: The DEVOTEE / 335

You are the Lord’s servant, His friend, His carrier, His seat,
His flag, His umbrella, His canopy, His fan. You are His
bard, His adviser, His doctor, His general, His best helper,
the expander of His infinite glories.

COMMENTARY: Here Narada summarizes Prahlada’s description

of Hanuman’s glories. Hanuman serves Lord Ramacandra in vari-
ous ways. As the Lord’s friend, he enjoys the Lord’s confidence
and affection. Unless Hanuman had this special relationship with
Lord Rama, the Lord would never have dispatched him to Lanka
to deliver His message and His ring to Sita. Just like a battle flag,
Hanuman always stood by the Lord’s side. He was so tall that
everyone could see him even from a great distance. Seeing
Hanuman first from afar, one could know that Lord Ramacandra
was present. And when Hanuman served as the Lord’s vehicle,
his mighty tail waved behind like a flag. The same tail also served
as a royal umbrella, a sunscreen canopy, and a fan. In the role of
the Lord’s bard, Hanuman sang the Lord’s glories for His plea-
sure. Sometimes Hanuman carried out medical services also,
treating the Lord’s battlefield wounds. Thus Hanuman was the
most adept of all Lord Rama’s monkey assistants.

TEXT 66

समर्पितात्मा परमप्रसादमृत्‌
तदीयसत्कीर्तिकथेकजीवनः |
तदाध्रितानन्दविवर्धनः सदा
महत्तमः श्रीगरुडादितोऽधिकः |
samarpitatma parama-prasdda-bhrt
tadiya-sat-kirti-kathaika-jivanah
tad-asritananda-vivardhanah sada
mahat-tamab sri-garuddadito ‘dhikab

samarpita-atma — who had completely surrendered himself; pa-

rama — supreme; prasdda — of satisfaction; bhyt— the bearer,
336 / CHAPTER FOUR

tadiya — His; sat— transcendental; kirti— of the glory; katha —

discussion; eka — only; jivanah — whose very life; tat— by Him;
dsrita— of those who are sheltered; Gnanda—the ecstasy;
vivardhanah — who increases; sada — always; mahat-tamah —
the best of saints; s1i-garuda-dditab — than Garuda and others;
adhikah — greater.

Having surrendered yourself entirely to the Lord, having

received His highest mercy, having dedicated your life to
topics of His transcendental glories, you always increase
the bliss of the devotees sheltered by Him. You are the best
of saints, greater even than others like Garuda.

COMMENTARY: Hanuman employed all his senses and abilities in

Lord Ramacandra’s service. Nothing was dear to him but that
service. He had no attachment to his body or anything related to
his body. But the pure glories of his Lord Rama he cherished
more than even life itself. Had he been deprived of hearing and
chanting those glories while separated from his Lord, he would
have died an instant death. Indeed, it is well known that wher-
ever rdma-katha is recited, Hanuman comes to listen. He makes
every endeavor to increase the bliss of Lord Ramacandra’s devo-
tees, both in ancient times and today. Among the Supreme Lord’s
personal attendants, Hanuman is the most glorious, even greater
than Garuda. The exalted Vaisnava Yamunacarya Alabandaru
says:

dasah sakha vahanam adsanam dhvajo

Jas te vitananam vyajanam trayi-mayah
upasthitam te purato garutmata
tvad-anghri-sammardakindnka-sobhina

“You, Hanuman, are the Lord’s servant, friend, carrier, seat, flag,
canopy, and fan. You embody the three Vedas. Even in the pres-
ence of Garuda, you are graced with the honor of massaging the
Lord’s feet.” (Stotra-ratna 41)
 BHAKTA: The DEVOTEE / 337

TERING 7

अहो भवानेव विशुद्धभक्तिमान्‌

परं न सेवासुखतोऽधिमन्य यः |
इमं प्रभुं वाचमुदारटोखरं
जगाद तदुक्तगणप्रमोदिनीम्‌ ॥
८100 bhavan eva visuddha-bhaktiman
param na seva-sukhato ‘dhimanya yah
imam prabhum vacam udara-Sekharam
jagada tad-bhakta-gana-pramodinim

abo — 011; bhavan— your good self; eva — indeed; visuddha

— absolutely pure; bhakti-man— possessor of devotion; param
— other; na — not; sevd — of serving; sukhatab — than the plea-
sure; ddhimanya — considering valuable; yab — who; imam —
this; prabhum — to the Lord; vdcam — words; uddra — of gen-
erous persons; Sekharam—to the crest jewel; jagada— you
spoke; tat— His; bhakta-gana— to all the devotees; pramo-
dinim — which gave delight.

Indeed, your devotion for the Lord is absolutely pure, for

you consider nothing more valuable than the pleasure of
serving Him. You delighted all His devotees by speaking to
that best of generous Lords these words:

COMMENTARY: Sri Ramacandra is the most charitable Lord, ready

to sacrifice everything for His devotees. The following verse spo-
ken by Hanuman delights the Lord’s devotees because it ex-
presses the exclusive wish for the Lord’s service, and contempt
for impersonal liberation.

TEXT 68

भवबन्धच्छिदे तस्यै स्पृहयामि न मुक्तये |

भवान्‌ प्रभुरहं दास इति यत्र विटुप्यते ॥
338 / CHAPTER FOUR

bhava-bandha-cchide tasyai
sprhayami na muktaye
bhavan prabhur aham dasa
iti yatra vilupyate

bhava — of material existence; bandha— the bondage; chide

— which destroys; tasyai— for it; sprhayami na—1I do not as-
pire; muktaye— for liberation; bhavadn — You; prabhub — the
master; abam—1, ddsah — the servant; iti— thus; yatra— in
which, vilupyate — is lost.

“Even though liberation destroys the bondage of material

existence, I have no desire for liberation, in which I would
forget that You are the master and I am Your servant.”

COMMENTARY: The source of this famous verse is unknown. In

Sri Bhakti-rasamrta-sindhu (1.2.49), Srila Rapa Gosvami cites it
merely as prasiddham sri-banumad-vakyam, “a well-known
statement by Hanuman.”

TEXT 69

श्रीपरीक्षिदुवाच
ततो हनूमान्‌ प्रभुपादपदा-
कृपाविरोषश्रवणेन्धनेन |
प्रदीपितादोविरहाग्नितप्तो
रुदन्‌ Baal मुनिनाह सान्त्वितः ॥
Sri-partksid uvdca
tato hanumadn prabhu-pdada-padma-
krpa-visesa-sravanendhanena
pradipitado-virahagni-tapto
rudan sucarto muninadha sdntvitah

Sri-partksit uvdca — Sri Pariksit said; tatab—then; hantimdn

— Hanuman; prabhu — of his master; pada-padma — of the lo-
 BHAKTA: The DEVOTEE / 339

tus feet; kypa — about the mercy; visesa — special; Sravana — of

hearing; indhbanena — by the fuel; pradipita — set ablaze; adah
— from Him; viraha-agni— by the fire of separation; taptab —
burned; rudan— crying; Sucd-artab — lamenting; munind —
to the sage; dha — he said; sdntvitab — calmed.

Sri Pariksit said: Hanuman was now burning in a fire of

separation from his master, the Supreme Lord, and the fuel
of hearing about the special mercy of the Lord’s lotus feet
had brought that fire to a blaze. For a while he cried sor-
rowfully, and then, calmed by the sage, he spoke.

COMMENTARY: As dry firewood kindles quickly, Hanuman’s ec-

static pangs of separation at once increased when he heard the
Lord’s special glories, especially the accounts of how the Lord
had mercifully engaged him in personal service. Narada was able
to console him with soothing words, and after crying for some
time Hanuman regained his composure.

1170

श्रीहनूमान्‌ उवाच
मुनिवर्य कथं श्रीमद्रामचन्द्रपदाम्बुजैः |
हीनं रोदयसे दीनं नैषर्यस्मारणेन माम्‌ ॥
Sri-hanumadn uvdca
muni-varya katham srimad-
ramacandra-padambujaib
hinam rodayase dinam
naisthurya-smdranena mam

§ri-hanumadn uvdca — Sri Hanuman said; muni-varya — O best

of sages; katham — why; srimat-ramacandra — of Sriman Rama-
candra; pada-ambujaibh — of the lotus feet; bimam— devoid;
rodayase — you make cry; dinam— 1116 wretch; naisthurya —
of the neglect; smaranena — by reminding; mam — me.
340 / CHAPTER FOUR

Sri Hanuman said: O best of sages, why are you doing

this to such a wretch, devoid of the lotus feet of Sriman
Ramacandra? Why do you make me cry by reminding me
of how the Lord has neglected me?

COMMENTARY: Because Lord Ramacandra appears like a human

being, with two hands and two legs, we would expect His lotus
feet to be described by the dual form padambujabhyam instead
of by the plural padambujaihb. In Sanskrit, plural forms are nor-
mally used to indicate more than two. But Hanuman here em-
ploys poetic license by using the plural form out of extreme
reverence for his Lord.
The word (1774177 means not only “devoid” but “intentionally
rejected.” In the complex transformations of ecstasy, Hanuman
lovingly reproaches Lord Ramacandra for being cruel. Techni-
cally, naisthuryam means “hardness of the heart.”

TEXTS7I

यदि स्यां सेवकोऽमुष्य तदा त्यज्येय किं हठात्‌ |

नीताः स्वदयिताः पां सुग्रीवाद्याः सकोरात्ाः ॥
yadi syam sevako 1111८51८
tada tyajyeya kim hathat
nitab sva-dayitah parsvam
sugrivadyah sa-kosalab

yadi— if; syam—I were; sevakah—a servant; amusya— of

Him; tada— then; tyajyeya—I1 would be abandoned; kim —
why; bathat—by force; nitab— brought; sva-dayitab — His
dear devotees; parsvam — to His side; sugriva-ddyahb — Sugriva
and others; sa-kosalah along with the residents of Kosala.

If I am really the Lord’s servant, then why did He forcibly

abandon me when He took with Him to His spiritual king-
dom His dear devotees, including Sugriva and all the resi-
dents of Kosala?
 BHAKTA: The DEVOTEE / 341

वा.

सेवासोभाग्यहेतोश्च महाप्रमुकृतो महान्‌ |

अनुग्रहो मयि ज्निग्धैर्भवद्विरनुमीयते ॥
seva-saubhdagya-hetos ca
mahd-prabhu-krto mahan
anugraho mayi snigdhair
bhavadbhbir anumiyate

sevd — of service; saubhagya— of the good fortune; hetoh —

for the reason; ca — and; mahd-prabhu — by the Supreme Lord;
krtab — done; mahan— great; anugrahah — favor; mayi— on
me; snigdhaib — who are affectionate; bhavadbhib — by your
good self; anumiyate— it is deduced.

You are very kind to me. Because I have had the good for-
tune to engage in His service, you conclude that the Lord
has given me His favor.

TEXTS 73-74

सोऽधुना मथुरापुर्यामवतीर्णेन तेन हि ।

प्रादुष्कृतनिजेधर्यपराकाष्टाविभूतिना ॥
कृतस्यानुग्रहस्यांशं पाण्डवेषु महात्मसु |
तुकयार्हति नो गन्तुं सुमेर मृदणुर्यधा ॥
so (101८174 mathurd-puryam
avatirnena tena hi
prdaduskrta-nijaisvarya-
para-kasthd-vibhutina

krtasyanugrahasyamsam
pandavesu mahadtmasu
tulayarhati no gantum
sumerum mrd-anur yatha
342 / CHAPTER FOUR

sab — He; adhbunad — now; mathurd-puryadm — in Mathura-puri,

avatirnena — who has descended; tena — by Him; 4i— indeed;
praduskrta — manifested; nija-aisvarya — of His personal opu-
lences; pard-kastha — the ultimate extreme; vibhutind — and
His expanded energies; krtasyas— shown; anugrahasya— of
the mercy; amsam— a small fraction; pandavesu — on the Pan-
davas; mahd-dtmasu — saintly; tulaya — in comparison; arhati
na u—is not at all worthy; gantum— to come; sumerum—
Sumeru Mountain; myt— of earth; anub—a molecule; yatha —
just as.

But now He has descended to Mathura-puri, where He dis-

plays the summit of His opulences and powers. All the
mercy He has shown me cannot equal even a speck of the
mercy he has shown the saintly Pandavas, any more thana
molecule of earth can equal Mount Sumeru.

COMMENTARY: Out of respect for the great sage, Hanuman finally

acknowledges that what Narada said about Lord Ramacandra’s
favoring him cannot all be false. Lord Rama’s order that Hanuman
stay in this world in separation from Him seemed cruel, but at least
before that order the Lord had allowed Hanuman to serve Him
in various ways. It is only because of softheartedness, Hanuman
says, that Narada considers him a favored devotee of the Lord.
Hanuman thinks that if Narada’s judgment were less emotional,
Narada would have concluded differently.
Like every other Vaisnava whom Narada has approached,
Hanuman wants to divert the sage’s glorification to someone
else. As the object of this diversion he chooses the Pandavas.
Hanuman compares the Lord’s mercy on them to the huge
golden mountain Sumeru, and the Lord’s MEICyY Ol INT 1
speck of dust.

TEXT 75

स येषां बाल्यतस्तत्तद्विषाद्यापद्रणेरणात्‌ ।
ae धर्म यशो ज्ञानं भक्ति प्रेमाप्यदर्छयत्‌ ॥
 BHAKTA: The DEVOTEE / 343

sa yesam bdlyatas tat-tad-

visddy-dapad-ganeranat
dhairyam dharmam yaso jndnam
bhaktim premapy adarsayat

sah — He; yesam— their; balyatah — from the childhood; tat-

tat— one after another; visa-ddi— poison and so on; dpat-
gana — of many disasters; iranat— by the sending; dhairyam
—the patient determination; dbarmam — religious principles;
yasabh — fame; jndnam— wisdom; bhaktim — devotion; prema
— ecstatic love; api— and; adarsayat — He demonstrated.

By sending poison and many other calamities, one after

another, to trouble the Pandavas from their childhood, the
Lord deliberately showed their determination, religion,
fame, wisdom, devotion, and ecstatic love.

COMMENTARY: As the invisible Supersoul, Lord Krsna arranged

for the Pandavas to undergo many troubles. He did this, how-
ever, only to broadcast their glories forever throughout the
world. The Lord’s pure devotees never perish, and what seems
to be their suffering in this world is only for their benefit and
glorification.

10 0

सारथ्यं पार्षदत्वं च सेवनं मन्त्रिदूतते |

वीरासनानुगमने चक्रे स्तुतिनतीरपि ॥
sarathyam pdarsadatvam ca
sevanam mantri-dutate
virdsandnugamane
cakre stuti-natir api

sarathyam — service as a chariot driver; parsadatuam — service

as a court attendant; ca— and; sevanam — personal attendance;
mantri— service as an. advisor; diitate— and as a messenger,
344 / CHAPTER FOUR

vird-dsana — serving as a guard at night; anugamane— and

following; cakre— He did, stuti— praise; natih — and bowing
down; api— also.

He acted as their servant, adviser, messenger, charioteer,

and court attendant. He kept watch for them at night, fol-
lowed them on processions, and even offered them praise
and obeisances.

COMMENTARY: Not only did Lord Krsna look after the Pandavas
as the invisible Supersoul, but He also dealt with them in various
public exchanges of love. Sometimes He drove Arjuna’s chariot.
In Yudhisthira’s court He sat as the head of the assembly of
advisers. Like an intimate servant, He anticipated the Pandavas’
wishes, and at the Rajastya sacrifice He humbly washed the
feet of every guest. He gave personal counsel to Yudhisthira
and carried messages for him. On occasion he would stand
guard all night with sword in hand. And He would follow Yudhi-
sthira in procession and offer words of praise like an ordinary
subordinate.
All Vaisnavas take delight in hearing these glories of the Pan-
davas. But one who has a special relationship with the Pandavas,
like their grandson Pariksit, spontaneously feels special ecstasy
from such hearing. As Sri Stata Gosvami describes in the First
Canto of Srimad-Bhdgavatam (1.16.16):

sdrathya-parasada-sevanda-sakhya-dautya-
virdsdandnugamand-stavana-pranamdan
snigdhesu pandusu jagat-pranatim ca visnor
bhaktim karoti nypatis carandravinde

“Maharaja Pariksit heard that Lord Krsna [Visnu], who is univer-

sally obeyed, out of His causeless mercy rendered all kinds of
service to the malleable sons of Pandu. The Lord accepted posts
ranging from chariot driver to president to messenger, friend,
and night watchman, according to the will of the Pandavas,
obeying them like a servant and offering obeisances like one
 BHAKTA: The DEVOTEE / 345

younger in years. When Maharaja Pariksit heard this, he became

overwhelmed with devotion to the lotus feet of the Lord.”
The verse spoken here by Hanuman does not explicitly men-
tion the friendship between Krsna and the Pandavas, because all
their exchanges were effects of this underlying relationship.

TEXT 77

किं वा Fae नाचरति प्रभुः ।

सेवा सख्यं प्रियत्वं तदन्योन्यं भाति मिश्रितम्‌ ॥
kim vd sa-sneha-kataryat
tesam nacarati prabhub
sevd sakhyam priyatvam tad
danyonyam bhati misritam

kim — what; vd — else; sa-sneha— mixed with affection; kd-

taryat— because of His anxious concern; fesdm— for them; na
dcarati— does not do; prabhub—the Lord; sevd— service;
sakhyam — companionship; priyatuam — and close friendship;
tat— that; anyonyam — mutually; bhati— is perceivable, misri-
tam — combined.

Out of His affectionate concern for them, what would the

Lord not do? He was seen taking the combined roles of
their servant, companion, and dearmost friend, and they
took the same roles for Him.

COMMENTARY: For the Pandavas, Krsna tolerated Bhisma’s at-

tacking and wounding Him. For the Pandavas, Krsna broke His
promise not to fight at Kuruksetra. In fact, for the Pandavas
Krsna would do anything. But a skeptic might ask, “Although
God is kind to all His creatures and certainly can be friendly to
His devotees, why should He demean Himself by trusting ordi-
nary mortals and acting as their servant?” Here Hanuman re-
solves such doubts: Krsna’s various services for the Pandavas
were not a superficial show but expressions of His true feelings.
346 / CHAPTER FOUR

He was not at one moment posing as a friend but being unwill-

ing to serve; at another moment appearing willing to serve but
not showing friendship; at another moment making a show of
friendship but without genuine concern; and at another showing
loving concern but not actually beirig a friend. Such inconsistent
reciprocations are seen in material life, where there is no true
love. Krsna’s dealings with the Pandavas, however, were always
free from duplicity. And the feelings were mutual; the Pandavas
were ready to sacrifice anything for the happiness of Krsna.

MEE Bets

यपस्य सन्ततवासेन सा येषां राजघानिका |

तपोवनं महर्षीणाममभूद्रा सत्तपःफलम्‌ ॥
yadsya santata-vdasena
sa yesam rajadhanika
tapo-vanam maharsindm
abbud va sat-tapah-phalam

yasya — whose; santata — constant, vdsena — by the residence;

sd — it; yesam — their; rajadhdnikd — capital city; tapab-vanam
a forest where austerities are performed; mahd-rsindm — of
great sages; abhut— has become, vd — or; sat— proper; tapab
— of austerities; pbalam — the pious benefits.

Because the Lord resides constantly with the Pandavas,

their capital city has become like a sacred forest where
great sages perform austerities, and residing in that city
awards one the same pious benefits as performing austere
acts of penance.

COMMENTARY: Many renounced sages visited the Pandavas’

capital, Hastinapura, to see Sri Krsna because they knew very
well that seeing Him is the perfection of all austerities. As Narada
told Yudhisthira:
 BHAKTA: The DEVOTEE / 347

yuyam nr-loke bata bhiri-bhaga

lokan pundnad munayo ‘bhiyanti
yesam grhdan avasatiti saksdd
gudham param brahma manusya-lingam

“All of you Pandavas are extremely fortunate, for the Supreme

Personality of Godhead, Krsna, lives in your palace just like a
human being. Great saintly persons know this very well, and
therefore they constantly visit this house.” (Bhdgavatam 7.10.48)
For devotees of Krsna, tapas refers not so much to trouble-
some austerities of the body as to one-pointed concentration of
the mind. And for His pure devotees, fixing the mind on Krsna is
not an austerity at all, but the highest pleasure. For the Vaisnavas
in Hastinapura the invaluable fruit of tapas (sat-tapab-phalam)
was to be able to see Him constantly, sometimes physically but
always in their hearts.

TEXT 79

श्रीपरीक्षिदुवाच
राण्वतिदं कष्णपदाब्जलाठसो
द्रारवतीसन्ततवासठम्पटः |
उत्थाय चोत्थाय मुदान्तरान्तरा
श्रीनारदोऽनृत्यदक FETA ॥
Sri-pariksid uvdca
Srnvann idam krsna-padabja-lalaso
dvaravati-santata-vasa-lampatah
utthdya cotthaya muddntarantara
$ri-narado ‘nrtyad alam sa-hunkrtam

Sri-pariksit uvdca — Sti Pariksit said; Srnvan— hearing; idam

— this; krsna — of Krsna; pada-abja — for the lotus feet; /alasab
— eager; dvdravati— in Dvaraka; santata — perpetual; vasa —
for residence; lampatah — greedy; utthadya— standing up; ca
—and; utthdya— standing up again; mudd— joyful; antara
348 / CHAPTER FOUR

antara — within; sri-nadradah — Sri Narada; anrtyat — danced;

alam — unreservedly; sa-hum-krtam — along with loud cries.

Sri Pariksit said: Upon hearing these words, Sri Narada be-
came uncontrollably eager to see the lotus feet of Krsna.
He simply wanted to go to Dvaraka and live there forever.
He stood up, sat down, and stood up again. He danced en-
thusiastically, filled with inner joy, and made loud cries.

COMMENTARY: Hearing the description of the glories of Krsna

and His beloved devotees, Narada remembered how much he
had enjoyed staying in Dvaraka whenever he could:

govinda-bhuja-guptayam
dvarakayam kurudvaha
८7119717 narado ‘bhiksnam
krsnopdsanad-ldlasah

“Eager to engage in the worship of Lord Krsna, O best of the

Kurus, Narada Muni stayed for some time in Dvaraka, which was
always protected by the arms of Govinda.” (Bhdgavatam 11.2.1)
Though Hanuman was still speaking, Narada could not help
but interrupt him with shouts of joy. By this time, Narada’s ec-
stasy had become uncontrollable.

TEXT 80

पाण्डवानां हनूमास्तु कथारसनिमग्रहत्‌ |

तत्नृत्यवर्धितानन्दः प्रस्तुतं वर्णयत्यलम्‌ ॥
bandavanam hantimams tu
kathd-rasa-nimagna-hrt
lan-nyrtyd-vardhitanandah
pbrastutam varnayaty alam

pdandavanam — about the Pandavas; hantiimadn— Hanuman:

tu — but; kathad — the talking; rasa — in transcendental tastes;
 BHAKTA: The DEVOTEE / 349

nimagna — immersed; hrt— whose heart; tat— by that; nrtya

— dancing;oOo vardhita — increased; Gnandab — whose ecstasy;
prastutam— the topic under discussion, varnayati—he de-
scribed; alam — elaborately.

Hanuman’s heart was immersed in transcendental tastes

from speaking about the Pandavas. With his ecstasy raised
even higher by Narada’s dancing, he continued to speak
about the topics.

COMMENTARY: Hanuman did not join Narada in dancing, be-

cause Hanuman’s ecstasy lay in speaking to glorify the Pandavas
more and more. His attraction to this Ratha was not a mundane
urge to speak for self-satisfaction but a rasa, a transcendental
sweet taste known only to pure Vaisnavas. This kathd-rasa acts
like an intoxicating liquor. It makes those who drink it forget the
pain of material life by immersing them in complete satisfaction
and happiness. Hanuman was not annoyed when Narada inter-
rupted his speech with ecstatic dancing and shouts of joy. Quite
the opposite, his ecstasy increased, and he felt inspired to go on
speaking more and more.

TEXT ol

श्रीहनूमानुवाच
तेषामापद्रणा एव सत्तमाः स्युः सुसेविताः |
ये विधाय प्रभुं व्यग्रं सद्यः सङ्गमयन्ति तैः ॥
Sri-hanumadn uvdca
tesam apad-gand eva
sattamah syub su-sevitab
ye vidhaya prabhum vyagram
sadyah sangamayanti taib

Sri-hanuman uvdca— Sti Hanuman said; tesam— their; dpat-

gandadb—many calamities; eva— indeed; sat-tamab— most
350 / CHAPTER FOUR

auspicious; syub—were; su-sevitab—very desirable; ye—

which; vidhdya— making; prabhum— the Personality of God-
head; vyagram — anxious; sadyab — quickly; sangamayanti —
caused Him to associate; tai/— with them.

Sri Hanuman said: All the calamities that befell the

Pandavas were most auspicious and desirable because
those calamities made the Personality of Godhead anxious
to join the Pandavas quickly.

COMMENTARY: Whenever Krsna heard that the Pandavas were in

danger, He would want to drop whatever He was doing and go
at once to help them. And since the Pandavas’ misfortune was
auspicious, how much more auspicious was their good fortune!
Krsna helped the brothers kill Jarasandha and then washed the
feet of everyone at Yudhisthira’s Rajasuya sacrifice. So who can
adequately describe the glory of the Pandavas’ loving exchanges
with Krsna? Before, Hanuman had said that the Pandavas’
troubles were not real, that they were only a show arranged by
Krsna to advertise the Pandavas’ steadfastness and other saintly
qualities. Now Hanuman speaks differently. Even taking for
granted that the calamities were real, as they seemed to ordinary
eyes, those troubles brought the Pandavas the greatest good
fortune.

1४.41.11

ae प्रेमपराधीना विचाराचारवर्जिताः |
नियोजयथ तं दौत्ये सारथ्येऽपि मम प्रभुम्‌ ॥
are prema-parddhina
vicdracara-varjitab
niyojayatha tam dautye
sarathye pi mama prabhum

are — O Pandavas; prema — of pure love; para-adhindhb — un-

der the control, vicdra— of discrimination; Gdcdra—and eti-
 BHAKTA: The DEVOTEE / 351

quette; varjitab — devoid; niyojayatha— you engage; tam—

Him; dautye—in being a messenger, sdrathye—in being a
chariot driver; api even; mama — my; prabhum — Lord;

O Pandavas, pure love has subdued you! Ignoring discrimi-

nation and etiquette, you engage my Lord as your messen-
ger and charioteer.

COMMENTARY: In his trance of kirtana ecstasy, Hanuman ad-

dresses the Pandavas as if they were present before him. He is
astounded at their behavior with Krsna. Violating the proprieties
that forbid servants from giving orders to their master, the
Pandavas failed even to consider that menial services like carry-
ing messages are not tasks in which to engage Krsna, the Su-
preme Personality of Godhead, the Lord of the entire universe,
the supervisor of Brahma and all the demigods. The Supreme
Lord submits to such treatment only with His dearest devotees.

TEXT 83

नूनं रे पाण्डवा मन्त्रमोषधं वाथ किञ्चन |

लोकोत्तरं विजानीध्रे महामोहनमोहनम्‌ ॥
nunam re pandava mantram
dausadham vatha kincana
lokottaram vijanidhve
mahd-mohana-mohanam

nunam — certainly; re pandavab — O Pandavas; mantram—a

mantra; ausadham— herb; vd atha—or else; kincana—
some; loka-uttaram— superworldly; vijanidhbve— you must
know; mahd-mohana— the most powerful enchanter,; moha-
nam — which can enchant.

Ah, you Pandavas must know some transcendental herb or

mantra that can enchant the most powerful enchanter.
352 / CHAPTER FOUR

COMMENTARY: Because the Pandavas are under the sway of

prema, they can be excused for transgressing reason and eti-
quette. But why does the Personality of Godhead agree to be
dealt with lightly? Hanuman surmises that the brothers must
know some magic that can hypnotize the Lord. Krsna is the su-
preme magician, the enchanter of everyone else, so whatever
can enchant Him must be extraordinary. No such magic herb or
mantra is to be found anywhere in this world.
The real identity of this magic will be revealed by Hanuman
in Text 85: Krsna is enchanted only by the perfect love of His
intimate devotees.

TEXT 84

इत्युक्ता हनूमान्‌ मातः पाण्डवेययरास्विनि ।

उत्पत्योत्पत्य मुनिना मुहुनत्यति वक्ति च ॥
ity uktva hanuman matab
pandaveyd-yasasvini
utplutyotplutya muninad
mubur nrtyati vakti ca

iti— thus; uwktvud— saying; hanuman— Hanuman; matab—

O mother; pandaveya— of the son of the Pandava Arjuna;
yasasvini—O celebrated wife; utplutya utplutya— jumping
several times; munind — together with the sage; muhub — for
some time; nrtyati— dances; vakti— says; ca — and.

[Pariksit Maharaja said:] O mother, O celebrated wife of the

son of the Pandavas, after Hanuman said this he repeat-
edly jumped up into the air, higher and higher, joining the
sage Narada in dancing. He then continued to speak.

COMMENTARY: When pure devotees are glorified, everyone in

relation to them is glorified, including their families and dis-
ciples. Uttara, to whom Pariksit is speaking, is both his mother
and the wife of Abhimanyu, who is referred to here as Panda-
 BHAKTA: The DEVOTEE / 353

veya because he was

the son of Arjuna and Subhadra. Thus
Srimati Uttara shared in the Pandavas’ glory, by marriage and by
being Pariksit’s mother.

TEXT 85

अहो महाप्रभो भक्तवात्सतव्यभरनिर्जिंत |

करोष्येवमपि स्वीयचित्ताकर्षकयेष्ठित ॥
८1/00 mahad-prabho bhakta-
vatsalya-bhara-nirjita
Rarosy evam api sviya-
cittakarsaka-cestita

aho—ah; mahd-prabbo—O master of all masters; bhakta-

vdtsalya — of affectionate concern for Your devotees; bhara —
by the burden; 1711471८ — who are conquered; karosi— You act;
evam — in this way; api— indeed; sviya— of Your devotees;
citta — of the hearts; dkarsaka — attracting; cestita — whose acts.

O master of all masters, You are conquered by Your great

affection for Your devotees! This is how You attract their
hearts.

COMMENTARY: Now Hanuman addresses Lord Krsna: “You are

the Lord of all the lords of the universe, but You become a
chariot driver and order carrier for the Pandavas! This is cer-
tainly possible, because Your love for Your devotees makes
You its slave. Having lost Your independence, You are forced
to do whatever Your devotees want.” On various occasions
the Personality of Godhead has admitted His dependence on
His devotees. For example, He once confessed to Durvasa
Muni:

aham bhakta-paradhino
hy asvatantra iva dvija
354 / CHAPTER FOUR

sddhubhbir grasta-hrdayo
bhaktair bhakta-jana-priyab

“Tam completely under the control of My devotees. Indeed, I am

not at all independent. Because My devotees are completely de-
void of material desires, I sit only within the core of their hearts.
What to speak of My devotees, even the devotees of My devo-
tees are very dear to Me.” (Bhagavatam 9.4.63)
But doesn’t the Lord’s loss of independence pain the hearts
of the devotees who love Him? No, everything the Personality of
Godhead does attracts the devotees’ hearts, which He fills with
pleasure. He acts only for the satisfaction of His devotees and is
always careful to avoid causing them anxiety. In the Lord’s own
words cited above, He is bhakta-jana-priya, affectionately con-
cerned for the happiness of His devotees. The Vaisnavas are
more than happy to see Krsna driving Arjuna’s chariot and treat-
ing Yudhisthira with respect, because these exchanges of love
between Krsna and the Pandavas glorify both the Lord and the
servants He chooses to serve. Like an attentive parent, the Su-
preme Lord constantly fosters His devotee’s spiritual develop-
ment by everything He does:

muburtenapi sambartum
sakto yady api danavan
mad-bhaktanam vinodartham
karomi vividhab kriyab

darsana-dhydna-samsparsair
matsya-kurma-vibangamah
svdny apatyani pusnanti
tathadham api padmaja

“Although fit to annihilate all the Danavas within a few minutes,

I perform various pastimes just to entertain My devotees. Just as
the fish, the tortoise, and the bird nourish their offspring by re-
spectively watching them, meditating on them, and keeping
them in physical contact, so do I maintain My devotees, O lotus-
born Brahma.” (Padma Purdna)
 BHAKTA: The DEVOTEE / 355

TEXT 86

ममापि परमं भाग्यं पार्थानां तेषु मध्यमः ।

भीमसेनो मम भ्राता कनीयान्‌ वयसा प्रियः ॥
mamapi paramam bhdgyam
parthanam tesu madhyamabh
bhimaseno mama bhrata
Raniyan vayasa priyah

mama—my; api—also; paramam— greatest; bhagyam -

good fortune; parthanadm — of the sons of Prtha, or Kunti; fesu
— these; madhyamah — the middle one; bhimasenab — Bhima-
sena; mama — my; bhrata— brother; kaniyadn — younger; va-
yasd — by age; priyah — dear.

It is my greatest fortune that Prtha’s middle son, Bhima-

sena, is also my dear younger brother.

COMMENTARY: Hanuman has just finished describing himself

as unfortunate, but by speaking about the Pandavas he now
considers himself transformed into a most fortunate person. He
praises his own good fortune, remembering that he and Bhima
are both sons of the wind-god. Bhima is the second eldest of the
five Pandavas; but among the Parthas, the three sons of Pandu’s
first wife, Prtha, his place by birth is in the middle. Mother Prtha
is herself an intimate devotee of Krsna, so Hanuman is even more
honored to remember that she is his aunt. By saying that Bhima
is Raniydn vayasd “inferior to himself in age”), he subtly implies
that Bhima is his superior in character. Hanuman admires Bhima
so much because he considers Bhima the better devotee.

TEXT $7

स्वसृदानादिसख्येन यः सम्यगनुकम्पितः |
तेन तस्याज्जुन्यापि प्रियो मद्रूपवान्‌ प्रजः ॥
356 / CHAPTER FOUR

svasy-dandadi-sakhyena
yah samyag anukampitab
tena tasydrjunasyapt
privo mad-rupavdn dhvajab

svdsy— of His sister, d4na— consisting of the charity; adi—

and so on; sakhyena— by the friendship; yab— who; samyak
— fully; anukampitah — shown mercy; tena — by Him (Krsna);
tasya — his, arjunasya — Arjuna’s; api— also; 0111८14 — dear;
mat— my; rupda-van — having the image; dhvajah — flag.

Lord Krsna, by acts of friendship like giving His sister in

marriage to the Pandava Arjuna, showed Arjuna full mercy.
And that Arjuna bears my image on the treasured flag of
his chariot.

COMMENTARY: Lord Krsna’s sister Subhadra is a direct expansion

of His internal potency, and the Lord approved her marriage to
Arjuna. Later, in the Kuruksetra war, the Lord agreed to drive
Arjuna’s chariot. These favors distinguish Arjuna as the most dear
to Krsna among the Pandavas. Therefore Hanuman is proud to
have his own image on Arjuna’s battle flag.

TEXT OS

प्रभोः प्रियतमानां तु प्रसादं परमं विना ।

न सिध्यति प्रिया सेवा दासानां न फठत्यपि ॥
brabhobh priya-tamanam tu
prasddam paramam vind
nd sidhyati priya ०८८८
dasanam na phalaty api

prabbob — of the Lord; priya-tamandadm — of the most beloved

friends; tu — but; prasddam — the mercy; paramam— uncon-
ditional; vind — without; na sidhyati— is not successful; priya
 BHAKTA: The DEVOTEE / 357

— loving; sevd service; ddsdnam — of the Lord’s devotees: na

phalati— does not bear fruit; api — either.

Without the unconditional mercy of the Lord’s most be-

loved friends, a devotee’s loving service can never succeed
or bear fruit.

COMMENTARY: By now Hanuman’s ecstasy in unalloyed prema

has awakened to such an extent that he feels stirred to go see the
Pandavas at once. And he is about to propose to Narada just that.
One can never become a recognized servant of the Lord — in
other words, one can never enter the rasa of dasya — without
the blessings of perfect devotees like the Pandavas. Even if one
externally makes a show of such service, one will not reap the
fruit of satisfying Krsna and enjoying transcendental ecstasy.
Pure devotional service proceeds completely under the authority
of the Lord’s beloved devotees.

TEXT 89

तस्माद्वागवतश्रष्ट प्रमुप्रियतमोचितम्‌ |
तत्र नो गमनं तेषां दर्घनाश्रयणे तथा ॥
{८51774८1 bhagavata-srestha
prabhu-priyatamocitam
tatra no gamanam tesam
darsandsrayane tatha

tasmat— therefore; bhdgavata-srestha — O best of the Vaisna-

vas; prabhu — of the Lord; priya-tama— O most dear devotee;
ucitam — suitable; tatra— there; nab — our; gamanam — go-
ing; tesam—of them; darsana— seeing; dsrayane— taking
shelter; tathad — also.

Therefore, O best of Vaisnavas, most dear devotee of the

Lord, let us go together to see the Pandavas and take shel-
ter of them.
358 / CHAPTER FOUR

COMMENTARY: Hanuman’s words indicate that he considers

Narada as blessed as the Pandavas in receiving Lord Krsna’s
favor. Since both Hanuman and Narada are servants in the
ddsya mood, it is entirely fitting for them to visit the Pandavas
at their residence and even stay with them to learn about devo-
tional service. Apart from being fit to see the Pandavas, Hanu-
man and Narada should be able to receive from them special
mercy by rendering such services as standing guard for them
at night.

TEXTS 90-91

अयोध्यायां तदानीं तु प्रभुणाविष्कृतं न यत्‌ |

मथुरेकप्रदेरो तद्‌ द्रारकायां प्रदर्तितम्‌ ॥
परमैशर्यमाधुर्यवेचित्रयं वृन्दशोऽधुना |
TAPS भक्तभक्तिविवर्धनम्‌ ॥
ayodhyayam tadanim tu
prabhundviskrtam na yat
mathuraika-pradese tad
dvarakayam pradarsitam

paramaisvarya-mddhurya-
vdicitryam vrndaso ‘dhuna
brahma-rudrdadi-dustarkyam
bhakta-bhakti-vivardhanam

ayodhyayam — in Ayodhya; tadadnim — then, tu — but; prabhu-

na — by the Lord; aviskrtam na— not exhibited; yat— which;
mathura — of Mathura; eka-pradese— in a certain subdistrict:
tat — that; dvdrakayam — in Dvaraka; pradarsitam — revealed:
parama — supreme, aisvarya — of opulence; maddhurya—and
sweetness; Udicitryam— varieties, vrndasah— numerous; adhund
— now; brabma-rudra-ddi — by Brahma, Rudra, and other demi-
gods; dustarkyam — unfathomable; bhakta — of the Lord’s devo-
tees; bbakti— the devotion; vivardhanam — which expands.
 BHAKTA: The DEVOTEE / 359

Never in Ayodhya did the Lord disclose what He now reveals

in the district of Mathura known as Dvaraka: countless vari-
eties of supreme opulence and sweetness, one after another,
which Brahma, Rudra, and other demigods can hardly
fathom. These glories expand the love of His devotees.

COMMENTARY: As Hanuman looks forward to the inestimable

benefit he and Narada will achieve in Dvaraka, he reaches the
peak of eagerness.
During the ancient time when the Madhu demon ruled
Mathura, that kingdom extended all the way to the western
ocean and included the region of Dvaraka. इ Hari-vamésa con-
firms this in the words of Madhu himself, spoken to the son-in-
law of Vikadru:

svagatam vatsa haryasva

prito ‘smi tava darsanat
yad etan mama rajyam vai
sarvam madhu-vanam vind

dadami tava rajendra

vdsds ca pratigrhyatam
pdlayainam subham rastram
samudran upabhusitam

go-samrddham sriya justam

abhira-praya-madnusam
atra te vasatas tata
durgam giri-puram mahat

bhavita parthivavasab
surastra-Visayo ma han
dnupavisayds (८1८८
samudrante niramayah

dnartam nama te rastram

bhavisyaty dyatam 172८10८1
360 / CHAPTER FOUR

“Welcome, dear boy Haryasva! I am happy to see you. Let me

give you this, my entire kingdom, except for the Madhuvana
forest. Please agree to live here and rule this splendid kingdom.
Graced by the shores of the ocean, it is rich with cows and
peopled mostly by Abhira cowherds. During your stay here, in
the district of Saurastra there will come to be a great mountain
fortress, fit for the residence of kings and unequaled by any
other royal estate. Your vast kingdom will be called Anarta.”
Sometimes, of course, the land of Mathura is measured as
being smaller. In the Vardha Purdna (158.1), for example, we
hear the Supreme Lord refer to “My district of Mathura, extend-
ing for twenty yojanas’ (vimsati-yojandnam tu/ mdthuram
mama mandalam). The smaller Mathura-mandala is the area
marked by the footprints of Sri Nanda-nandana, who frequently
wanders and plays there tending His cows.
The supreme opulences of the Personality of Godhead are
manifest in Dvaraka because Dvaraka is part of the greater
Mathura. So glorification of Dvaraka is also, in effect, glorifica-
tion of Mathura.

TEXT 92
श्रीनारद उवाच
आः किमुक्तमयोध्यायामिति वैकुण्ठतोऽपि न |
उत्तिष्ठोत्तिष्ठ तत्तत्र गच्छावः सत्वरं सखे ॥
sri-ndrada uvdca
ab kim uktam ayodhyadyam
iti vaikunthato 1 na
ultisthottistha tat tatra
gacchavabh satvaram sakhe

Sri-ndradah uvaca— Sti Narada said; 40 -- 211; kim — what;

uktam — said; ayodhyayam — in Ayodhya; iti— thus; vaikun-
thatab — than Vaikuntha; api— even; na — not, uttistha uttistha
— get up, get up; tat— therefore; tatra— there; gacchavah —
we should go; satvaram — immediately, sakhe— my friend.
 BHAKTA: The DEVOTEE / 361

Sri Narada said: Ah, what are you saying? Something un-
seen in Ayodhya? It’s not seen even in Vaikuntha! Get up,
get up, my friend! We should go there at once.

COMMENTARY: Srila Sanatana Gosvami comments that Narada is

ready to go either to Dvaraka or to the Pandavas’ capital, Hastina-
pura. Both are equally good destinations. With the interjection
ab, Narada gives voice to distress at not having seen such splen-
dor in Ayodhya or Vaikuntha, and with the repeated request
uttistha uttistha he expresses extreme eagerness to go.

TEXT 93

श्रीपरीक्षिदुवाच
अथ क्षणं aaa हनूमान्‌ धर्यसागरः |
जगाद नारदं नत्वा क्षणं हदि विमृश्य सः ॥
Sri-pariksid uvdca
atha ksanam nisasvdsa
hanumadn dhairya-sagarab
jagada naradam natva
ksanam hydi vimrsya sab

Sri-pariksit uvaca — Sri Pariksit said; atha — then; ksanam— for

a moment; niSasvdsa — sighed, hanuimadn — Hanuman, dhairya
— of soberness; saégarab — the ocean; jagada — he said; nara-
dam — to Narada; natvad — bowing down; ksanam— for a short
time; hrdi— in his heart; vimrsya— contemplating; sab — he.

Sri Pariksit said: Hanuman, the ocean of sobriety, then

sighed for a moment, and after a brief time in thought he
bowed down to Narada and spoke.

COMMENTARY: Hanuman’s strict loyalty to Lord Ramacandra

made him reconsider what he had been thinking. He concludes
that to go running off to Dvaraka, leaving aside his regular
362 / CHAPTER FOUR

worship, would violate his exclusive devotion. So he bows down

to Narada to ask forgiveness before saying no to what Narada
has suggested.

diyE DG Ak 94

श्रीहनूमानुवाच
श्रीमन्महाप्रभोस्तस्य प्रष्टानामपि सर्वधा |
तत्र दर्खानसेवार्थ प्रयाणं युक्तमेव नः ॥
Sri-hanumadn uvdca
sriman-mahad-prabhos tasya
presthadndm api sarvatha
tatra darsana-sevartham
prayanam yuktam eva nab

Sri-baniman uvdca — Sri Hanuman said; sri-mat— together with

the goddess of fortune; mahd-prabhob — of the Personality of
Godhead, tasya — His; presthanadm — of the dearmost devotees;
api— after all; sarvathad —in all respects; tatra— there, darsa-
na — of seeing; seud — and serving; artham — for the sake; pra-
yanam — travel; yuktam — fitting; eva — indeed; nab — foruus.

Sri Hanuman said: Certainly it would be fitting for us to

visit Dvaraka to see the Pandavas and offer them service,
for they are in all respects most dear to the Personality of
Godhead and His consort.

COMMENTARY: Two good reasons to visit the Pandavas are to

see them and to offer them service. Or the reason is actually one,
because seeing them (darsana) is itself personal service and
transcendental worship.

TEXT 95

किन्तु तेनाधुनाजघं महाकारुण्यमाधुरी ।

यथा प्रकाठ्यमानास्ते गम्भीरा पूर्वतोऽधिका ॥
 BHAKTA: The DEVOTEE / 363

kintu tenddbundjasram
mahda-karunya-mddbhuri
yatha prakdsyamands te
gambhira purvato ‘dhika

kintu — but, tena— by Him; adhund— currently; ajasram —

uncommonly; mahd-kdrunya — intense mercy; madhuri —and
sweetness; yatha — such as; prakdsyamadnda — being exhibited:
te— these; gambhira — deep; ptirvatah — than before; adhika
=== CHC ALC IE

But the Lord is now displaying uncommonly intense

mercy and sweetness, more confidential than anything He
has ever shown before.

TEXT 96

विचित्रलीलाभद्गी च तथा परममोहिनी |

मुनीनामप्यमिज्ाना यया स्यात्परमो भ्रमः ॥
vicitra-lila-bhangi ca
tatha parama-mohini
muninam apy abhijnanam
yaya syat paramo bhramahb

vicitra — wonderful; (1/4 — in pastimes; bhangi— playful sports;

ca—also; tatha—also; parama— supremely; mohini— en-
chanting; munindm— of sages; api—even; abhijidnam—
self-realized; yaya — by which; syat— there, paramahb — com-
plete; bbramah — bewilderment.

Those wonderful playful pastimes are so supremely en-

chanting that they bewilder even self-realized sages.

COMMENTARY: Hanuman is about to admit his fear of offending

Sri Krsna and His devotees. Even in Dvaraka, what to speak of
Vrndavana, the mood of devotional service in the company of Sri
364 / CHAPTER FOUR

Krsna is more relaxed than Hanuman is accustomed to. So he is

worried about becoming confused and doing something wrong.
At the same time, he readily acknowledges that the charm of
Dvaraka and the intensity of Krsna’s mercy there have never
been shown anywhere else, even in Ayodhya.

TEXT 97

अहो भवादृशां तातो यतो खोकपितामहः |

वेदप्रवर्तकाचायों मोह ब्रह्माप्यविन्दत ॥
८1/00 bhavddrsam tdato
yato loka-pitamahah
veda-pravartakacaryo
moham brahmadpy avindata

abho— oh; bhavadrsam—of someone like your good self,

tatah — the father; yatab — since; loka — of the whole world;
pitamahahb — the grandfather; veda— of the Vedic teachings;
pravartaka-dcaryah — the founder-dcdrya; moham— confu-
sion; brabma — Brahma; api— also; avindata — obtained.

Just see how even your father, Brahma, grandfather of the

world, founder-acarya of the Vedic teachings, was con-
fused by the pastimes of Krsna.

COMMENTARY: Brahma is the first of all the Vedic @cdryas — the

Manus, the Vyasas, and so on. But when he kidnapped Krsna’s
friends and calves, he was shown such a display of Krsna’s
supreme magic that he lost his power to act and to think.

TEXT 98

TROIS Aga तत्र का कथा |

ates त्वमपि age तद्विराट्ेऽपराधतः ॥
 BHAKTA: The DEVOTEE / 365

vdanaranam abuddhinam
mddrsam tatra kd katha
vetsi (८८177 api tad-vrttam
tad visanke parddhatah

vanaranam — of forest monkeys; abuddhinam — unintelligent;

maddrsam — like me; tatra—#in this matter; (दल — what: Ratha
— discussion; vetsi— know; tvam— you; api— also; tat— of
these (pastimes); vrttam— the workings; tat— therefore; vi-
sanke — 1 fear; aparddhatah — committing offenses.

So what can be said about foolish forest monkeys like me?

Because of how strangely Krsna’s pastimes unfold (as you
also know), I am afraid of committing offenses.

COMMENTARY: “If Brahma could become bewildered in Krsna’s

presence,” Hanuman thinks, “then I will lose my intelligence the
moment I see Him.” Someone might try to explain to Hanuman,
“But those who are bewildered like that are 1741175, sages attached
to dry knowledge. Brahma became confused because of attach-
ment to his knowledge and high position. But pure devotees
won't succumb to the same bewilderment.” Hanuman’s answer is
that Narada himself became bewildered when he visited Dvaraka
and saw in each of sixteen thousand palaces a different Krsna.

TEXT 99

आप्तां वानन्यभावानां दासानां परमा गतिः ।

प्रभोर्विचित्रा लीठेव प्रेमभक्तिविवर्धिनी ॥
dstam vdnanya-bhavanam
dasanam parama gatib
prabbor vicitra lilaiva
prema-bhakti-vivardhini

4514177 — let it be; va — even; ananya — exclusive; bhavanam

—of those whose loving mood; ddsdndam-— His servants;
366 / CHAPTER FOUR

paramd — supreme, gati — the destination; prabhob — of the

Lord; vicitraé — wonderfully various; (ध — pastimes; eva — in-
deed; prema-bhakti— loving devotional service; vivardhini—
which increase.

Let the wonderfully varied pastimes of the Lord be the very

life of His servants who think of nothing but Him. For such
devotees, those pastimes always increase the ecstasy of
love of God.

COMMENTARY: To remember the pastimes of the Personality of

Godhead is not only His devotees’ gati, the aim of all their en-
deavors; it is parama gati, their only resort and protection from
all dangers.

TEXTS 100-104

अथापि सहजाव्याजकरुणाकोमलात्मनि |
अवक्रभावप्रकृतावार्यधर्मप्रदर्छकि ॥
एकपलीत्रतधरे सदा विनयबृद्धया |
लञ्जयावनतश्रीमद्रदनेऽघोविकोकने ॥
जगद्रञ्नलीलादयेऽयोध्यापुरपुरन्दरे ।
महाराजाधिराज श्रीसीतालक्ष्मणसेविते ॥
भरतज्यायपि प्रष्ठसुग्रीवे वानरेश्चे ।
विभीषणाध्रिते चापपाणो दशरथात्मजे ॥
कौशल्यानन्दने श्रीमद्रघुनाथस्वरूपिणि ।
स्वस्मिचात्यन्तिकी प्रीतिर्मम तेनैव वर्धिता i
athapi sahajavydja-
karund-komalatmani
avakra-bhava-prakrtav
arya-dharma-pradarsake
 BHAKTA: The DEVOTEE / 367

eka-patni-vrata-dhare
sdda vinaya-vrddhaya
lajjayavanata-srimad-
vadane ‘dho-vilokane

jJagad-ranjana-siladhye
‘yodhya-pura-purandare
maha-rajadhiradje sri-
sitd-laksmana-sevite

bharata-jyayasi prestha-
sugrive vdnaresvare
vibbisanasrite capa-
panau dasarathatmaje

kauSsalyd-nandane srimad-
raghundatha-svarupini
svasminn Atyantiki pritir
mama tenaiva vardhita

atha api— nevertheless; sahaja— natural; avydja— not pre-

tended; Rarundad— with compassion; komala— tender; Gtmani
— whose heart; avakra — not crooked; bhava — a loving mood;
prakrtau — whose nature; arya — of civilized persons; dharma
— the religious duties; pradarsake— who shows; eka-patni—
of having only one wife; vrata — the vow; dhare— who main-
tains; sada— always; vinaya—by humility; vrddhaya— de-
veloped; lajjaya— with shyness; avanata— bowed, Ssrimat—
beautiful; vadane — whose face; adhah — downward, vilokane
—whose sight; jagat—the world; ranjana— pleasing; Sila-
ddhye— who is endowed with character; ayodhyd-pura — of
the city Ayodhya; purandare — the ruler; mahd-rdja — of pow-
erful kings; adhirdje— the supreme king; Sri-sita — by Sri Sita;
laksmana — and Laksmana; sevite— served; bharata — of Bha-
rata; jyadyasi—the elder brother; prestha—the best friend;
sugrive— of Sugriva; vanara— of the monkeys, isvare— the
Lord; vibhisana — by Vibhisana; dsrite— taken shelter of, capa
368 / CHAPTER FOUR

a bow; panau— in whose hand; dasaratha-dtma-je— the

son of Dasaratha; kausalyd-nandane— the joy of Mother Kau-
Salya; Srimat-raghundatha — of Sri Raghunatha; svarupini— in
His eternal identity; svasmin — to my own Lord; atyantiki —un-
limited; pritih — loving attraction; mama — my; tena — by this;
eva — indeed: vardhita — increased.

Even so, I simply feel more attracted to the Supreme Lord

in His eternal identity as Sri Raghunatha, the son of DaSa-
ratha and joy of Mother KauSalya. His heart always tender
with natural, unaffected compassion, He is spontaneously
attracted to loving exchanges with His devotees, exchanges
free from any tinge of duplicity. He demonstrates how to
follow properly the religious duties of a civilized people,
and He upholds the strict vow of having only one wife.
In the shyness of innate humility, His face always looks
downward, His eyes fixed on the ground. His exalted char-
acter is pleasing to all. He stands with bow in hand, the
king of kings, the hero of the city Ayodhya, served by Sita
and Laksmana, and with Bharata as His older brother. He
rules the race of monkeys as the dear friend of Sugriva and
gives shelter to Vibhisana. By my hearing of the pastimes
of Krsna, the unlimited loving attraction I feel toward my
own master has increased.

TEXT 105

तस्मादस्य वसाम्यत्र तादूग्रेपमिदं सदा |

पश्यन्‌ साक्षात्स एवेति पिब॑स्तन्चरितामृतम्‌ ॥
lasmdd asya vasamy atra
tddrg rupam idam sada
pasyan saksat sa eveti
pibams tac-caritamrtam

tasmat— therefore; asya — His; vasami—I shall stay; atra —

here; tadrk such; rupam— form; idam— this; sada — con-
 BHAKTA: The DEVOTEE / 369

stantly; pasyan— seeing; sdksat— directly; sab— He; eva—

only; iti— it; piban — drinking; tat— His, carita — of the pas-
times; amrtam — the nectar.

Therefore I think I shall stay here, constantly seeing Him

in this form and drinking the immortal nectar of His
pastimes.

COMMENTARY: In essence, Hanuman says he is not indepen-

dent. He cannot go anywhere or do anything on his own whim.
Even though he knows that Lord Rama is an expansion of Sri
Devaki-nandana, he must continue to worship Lord Ramacandra.

11.710

यदा च मां कमप्यर्थमुदिट्य प्रभुराहयेत्‌ |

महानुकम्पया fran सेवासुखं परम्‌ ॥
yada ca mam kam apy artham
uddisya prabhur abhvayet
mahanukampaya kincid
datum seva-sukham param

yada — when; ca and; mam— me; kam api— some, artham

— purpose, uddisya — indicating; prabhub — the Lord; adhvayet
— may call; mahd-anukampaya — out of great mercy; kincit —
some; ddtum—to give, sevd—of service; sukbam— happi-
ness; param — highest.

And when the Lord may sometimes call me for some pur-
pose, by His great mercy He might allow me the transcen-
dental happiness of serving Him.

COMMENTARY: “If the Lord desires, then I shall go here or there.”

Hanuman needs to stay in Kimpurusa-loka to be ready to answer
any special request from Lord Ramacandra. And if Sri Krsna in
His pastimes kindly calls for Hanuman to assist — for example,
370 / CHAPTER FOUR

to appear on the Kuruksetra battlefield to frighten the Kaurava

soldiers — Hanuman, of course, will gladly come at once to
Hastinapura or Dvaraka.

११ 117

कि वा मद्विषयघ्नेहप्रेरितः प्राणतो मम |
रूपं प्रियतमं यत्तत्‌ सन्दर्लायितुमीश्चरः ॥
kim vad mad-visaya-sneha-
preritah pranato mama
rupam priya-tamam yat tat
sandarsayitum isvarab

kim vad — or else; mat-visaya — having me as its object; sneha

— by affection; preritah — inspired; pranatab — than the air of
life; mama — my; 17404177 — His form; priyda-tamam—more dear;
yat— which; tat— that; sandarsayitum —to show; isvarab —
the Lord.

Or, inspired by affection for me, the Lord may call me just to
show me the beautiful form I love more than my own life.

COMMENTARY: Narada could now reply that since Sri Krsna in

fact wants the two of them to come to Dvaraka, Hanuman should
agree, to fulfill the Lord’s desire. Anticipating this, Hanuman pre-
sents another reason for not leaving his post in Kimpurusa-loka.
Easier for him than leaving Lord Ramacandra would be simply to
give up his life. In Kimpurusa-loka, Hanuman serves his Lord
in separation and cannot fully enjoy at every moment the Lord’s
beauty and the charm of His pastimes. But if called to Lord
Ramacandra’s side in Ayodhya, if only for some short assign-
ment, Hanuman would leave Kimpurusa-loka at once, without a
thought. He could never leave for any other purpose.
A curious story further explains this service attitude. Once
Lord Krsna in Dvaraka wanted to break the pride of Garuda and
others by showing the steadfast exclusiveness of Vaisnava devo-
 BHAKTA: The DEVOTEE / 371

tion. So he called Garuda to His lotus feet and told him, “Please
hear My command. You should bring Hanuman from Kimpurusa-
loka.” Garuda went, approached Hanuman, and told him, “The
Personality of Godhead, King of the Yadavas, is calling you, my
dear Hanuman. Go to Him at once.” But Hanuman, exclusively
devoted to Sri Raghunatha, ignored Garuda’s request. Angered,
Garuda tried to take Hanuman to Krsna by force, but Hanuman,
with the tip of his tail, pushed him effortlessly away.
Garuda fell through the sky and landed at Dvaraka, where
Krsna, amused to see him, said, “Dear Garuda, go back to
Hanuman and tell him that Sri Raghunatha is calling him.” After
dispatching Garuda again, Krsna turned Himself into Lord
Ramacandra and made Sri Balarama become Laksmana. When
Queen Satyabhama seemed unable to turn into Sitadevi, Krsna,
laughing, had Sri Rukmini become Sita instead and placed her at
His left side. Then the three of them stood waiting for Hanuman
at Dvaraka.
When Garuda met Hanuman and told him of the Lord’s re-
quest, Hanuman, filled with ecstasy, responded by running to
meet his Lord. He took darsana of the disguised Krsna, Bala-
rama, and Rukmini and offered prayers in devotion. Very much
satisfied with Hanuman, the Lord bestowed on him whatever
benedictions Hanuman chose.

TEXTRICS

तदा भवेयं FAY] त्वं तु गच्छाद्य पाण्डवान्‌ |

तेषां गृहेषु तत्पश्य परं ब्रह्म नराकृति ॥
tada bhaveyam tatrasu
tvam tu gacchadya pandavan
tesam grhesu tat pasya
param brahma narakrti

tada — then; bhaveyam — I must present myself; tatra — there;

asu — immediately; tuam— you; tu— but; gaccha — please go;
adya— now; pdndavan—to the Pandavas; tesdm— their;
379 | CHAPTER FOUR

grbesu— in the residence; tat—that; pasya— see; param

brahbma—the Supreme Absolute Truth; nara-akrti—in His
humanlike appearance.

I must be ready to present myself before Him without de-

lay, whenever He might call. But now you please go visit
the Pandavas at their home and see the Supreme Absolute
Truth in His appearance like a human being.

COMMENTARY: Having heard Hanuman declare his devotion for

Lord Ramacandra, Narada might now want to stay with Hanuman
in Kimpurusa-loka. But Hanuman suggests that Narada take the
Opportunity to see Sri Krsna in the company of the Pandavas. Sti
Krsna, in His most attractive two-armed form, is the origin of
Lord Narayana. Since the beauty and charm of Krsna cannot ulti-
mately be described, Narada should go see Lord Krsna for himself.
Moreover, to know fully Krsna’s kindness toward the Pandavas
one must personally see it.

TEXT 109

स्वयमेव Fas यन्‌ मुनिहद्वागगोचरम्‌ ।

मनोहरतरं चित्रकीलामधुरिमाकरम्‌ ॥
svayam evd prasannam yan
muni-hrd-vdag-agocaram
manohara-taram citra-
lila-madhurimdkaram

svayam — in Himself; eva— only; prasannam— satisfied; yat

— who; muni— of sages; byt —to the hearts; ८46 -- and words;
agocaram — inaccessible; manab-hara-taram — the greates
enchanter; citra— wonderful: /il@ — of pastimes; madhurima
— of the sweetness; Gkaram— the mine.

Lord Krsna is fully satisfied in Himself. Even great sages

cannot perceive Him in their hearts or describe Him with
 BHAKTA: The DEVOTEE / 373

their words. He is the supreme enchanter because His

wonderful pastimes are the source of endless attraction.

COMMENTARY: The Pandavas did not follow any sddbana for

self-realization, yet Lord Krsna was so satisfied with their devo-
tional attitude that He bestowed on them His full mercy, rarely
obtained even by accomplished sages. Thus the Pandavas for-
ever enjoy the most exclusive good fortune. They live in intimate
friendship with the supremely attractive Personality of Godhead,
whose pastime activities are full of sweet variety and who is the
source of all other attractive persons, including Cupid.

1 1119

बृहदव्रतधरानस्मास्तांश्च गार्हस्थ्यघर्मिणः |
सामप्राज्यव्यापृतान्‌ मत्वा मापराधावृतो भव ॥
brhad-vrata-dharadn asmams
tams ca garhasthya-dharminah
samrdjyd-vydprian matva
maparadhavrto bhava

brhat-vrata — staunch celibacy; dhardn — maintaining; asman

— ourselves; {417 — them; ca — and; gdrhasthya-dharminah —
householders; samrdjya— by political affairs; vyaprtan — dis-
tracted; matva — thinking; mad—do not; aparddha—by of-
fense; dvrtab — enveloped; bhava — become.

Please do not let your intelligence become shrouded by the

offensive idea that you and I are staunch celibates and
the Pandavas mere householders, distracted by political
affairs.

COMMENTARY: In this verse, Hanuman lays to rest any doubt by

which one might think that because the Pandavas are wealthy
sense gratifiers, renunciants like him and Narada should avoid
associating with them. Hanuman here uses the plural form
374 | CHAPTER FOUR

asman to include by implication the four Kumaras and other

lifelong celibates. Simply to think that the Pandavas are material-
ists, even without saying anything against them, is a grave of-
fense against pure Vaisnavas, an offense from which the offender
might never be able to recover. Therefore Narada should not
start thinking in this way.

EXT. TIE

निस्पृहाः सर्वकामेषु कृष्णपादानुसेवया |

ते वै परमहसानामाचार्यर्च्यपदाम्बुजाः ॥
nisprhab sarva-kamesu
krsna-padanusevayad
te val parama-hamsanam
acaryarcya-padambujab

nisprhab — free of desire; sarva-kamesu — for all material ob-

jects of attraction; krsna-pdda — of Krsna’s feet; anusevaya —
by the regular service; te— they; vai— indeed; parama-hamsa-
nam — of liberated transcendentalists; @carya — by the spiritual
masters; arcya — worshiped; pada-ambujab — whose lotus feet.

Those Pandavas never desire anything material, because

they constantly serve Lord 1९151185 lotus feet. And indeed
their own lotus feet are worshiped by the spiritual masters
of the paramahatnsas.

COMMENTARY: As powerful kings in an age when royal status

meant much more than now, the Pandavas commanded im-
mense resources for control and enjoyment. But the Pandavas
were attracted only by pure devotional service to Sri Krsna’s lo-
tus feet. And so their own feet were worshiped by the greatest of
renounced sages. Many men commonly honored as self-realized
saints are in fact polluted by impersonalism and subtle desires
for fame and power. True paramahamisas are extremely rare in
 BHAKTA: The DEVOTEE / 375

this world, especially in modern times. Even five thousand years

ago, the ecstatic devotion of the Pandavas distinguished them as
saints among saints.

TEA. itz

तेषां ज्येष्टस्य साम्राज्ये प्रवृत्िर्भगवप्मियात्‌ |

अतो बहुविधा GACT राज्यसम्पदः ॥
tesam jyesthasya sdmrdajye
pravrttir bbagavat-priyat
ato bahu-vidha deva-
durlabha rdjya-sampadah

tesam — among them; jyesthasya — of the eldest; samrdjye —in

ruling the state; pravrttib — involvement; bhagavat-priydat— out
of love for the Personality of Godhead; atab — therefore; bahu-
vidhab — of many varieties; deva — by demigods; durlabhab —
rarely obtained; rajya — of his kingdom; sampadah— opulences.

The eldest of these brothers rules the state out of love for
the Personality of Godhead. Thus his kingdom is rich in all
sorts of assets rarely enjoyed by the demigods.

COMMENTARY: If the Pandavas had no interest in royal opulence,

why were they so entangled in it? Only as a burden of love, King
Yudhisthira accepted the responsibilities of the throne because
they afforded great opportunities for spreading Krsna conscious-
ness. He knew that two special kinds of service available only
in the material world — killing demons and preaching to condi-
tioned souls — please the Supreme Lord even when they involve
what seems to be material entanglement. Sri Suta Gosvami says:

apipalad dharma-rajah
pitr-vad ranjayan prajab
nisprhab sarva-kamebhyab
krsna-padanusevayad
376 / CHAPTER FOUR

“Emperor Yudhisthira administered generously to everyone dur-

ing his reign. He was exactly like his father. He had no personal
ambition and was free from all sorts of sense gratification be-
cause of his continuous service unto the lotus feet of the Lord, Sri
Krsna.” (Bhagavatam 1.12.4)
Ranjayan prajab “gratifying the citizens”) does not mean
that Yudhisthira Maharaja pacified them with bread and circuses
or a booming materialistic economy. It means he encouraged
them to become Krsna conscious and made all practical arrange-
ments toward that end. The pleasure of pure devotional service
is the only real source of satisfaction for all human beings. As
Narada tells Saunaka Rsi in S77 Hari-bhakti-sudhodaya (1.51):

aho ‘ti-dhanyo ‘si yatah samasto

jJanas tvayesa prabali-krto ‘yam
utpddayed yo ‘tra bhavarditanam
bhaktim harau loka-pita sa dhanyab

“Ah, you are most extremely fortunate, because the entire popu-
lation is being empowered by you spiritually. The truly fortunate
leader of society is one who can instill devotion for Lord Hari in
the hearts of people tormented in material existence.”
Thus Suta Gosvami further says about King Yudhisthira:

sampadabh kratavo loka

mahisi bhrataro mahi
Jambu-dvipdadhipatyam ca
yasds ca tri-divam gatam

kim te kamah sura-sparha

mukunda-manaso dt tjab
adhijahbrur mudam rajnab
ksudbitasya yathetare

“News even reached the celestial planets about Maharaja Yudhi-

sthira’s fame, his queen, his stalwart brothers, his extensive land,
his worldly possessions, his sovereignty over the planet earth,
 BHAKTA: The DEVOTEE / 377

and the sacrifices by which he would attain a better destination.

O brabmanas, the opulence of the king was so enchanting that
the denizens of heaven aspired for it. But because he was ab-
sorbed in the service of the Lord, nothing could satisfy him ex-
cept the Lord’s service.” (Bhdgavatam 1.12.5-6)
In Vedic civilization, the ruler of a kingdom had the right to
claim one sixth of the citizens’ total wealth to maintain the gov-
ernment and his personal household. A king also received one
sixth of the people’s karmic reactions, which in a pious domain
like that of the Pandavas meant a great stock of good karma.
Following the lead of King Yudhisthira, his younger brothers
helped him rule the kingdom but were not attracted to material
enjoyment. The five brothers are universally famous for their
cooperative spirit and their zeal in upholding the highest prin-
ciples of human civilization.

TEX

राजसुयाश्चमेधादिमहापुण्यार्जितास्तथा |
विष्णुलोकादयोऽव्रापि जम्बुद्रीपाधिराजता ॥
rajasuyasvamedhadi-
mahd-punyarjitas tatha
visnu-lokddayo ‘trapi
jambu-dvipadhirajata

rajasuya-asvamedha-adi— of the Rajasuya, ASvamedha, and

other sacrifices; mahd-punya — by the great pious credits; arjitab
— earned: tathad — also; visnu-loka — the world of Lord Visnu;
dadayab — and other spiritual benefits; atra — in this world; api
—even; jambu-dvipa-adhirajata — rulership of the whole of
Jambudvipa.

By sacrifices like the Rajasuya and ASvamedha, he has

earned pious credits great enough for attaining the world
of Lord Visnu. And while still in this world, he rules the
entire sphere of Jambudvipa.
378.1 CHAPTER FOUR

COMMENTARY: Vedic sacrifices usually earn their performers

material benefits, up to the attainment of heaven. But because
Yudhisthira conducted the Rajastya and Asvamedha sacrifices in
pure Krsna consciousness, and offered all the fruits to satisfy Sri
Krsna, the benefits Yudhisthira derived were transcendental. His
engagement in sacrificial rituals Only increased his exclusive de-
votion for Krsna. By performing the Rajastya and ASvamedha
sacrifices, Yudhisthira earned the privilege to enter Vaikuntha.
Included automatically in this privilege was the right to visit the
heavenly planet of Indra and every other material planet. The joy
of life in Vaikuntha automatically includes all the joys found in
Svargaloka and elsewhere. And in addition to these benefits for
the next life, Yudhisthira prospered in this life as well.

TEXT 114

त्रेलोक्यव्यापकं स्वच्छं यशश्च विषयाः परे |

सुराणा Berta ये सर्वदोषविवर्जिताः ॥
trai-lokya-vydpakam svaccham
1८1८5 ca visayadh pare
surdnam sprhaniyad ye
sarvd-dosa-vivarjitah

trai-lokya — the three worlds; vyapakam — pervading; svaccham

— pure; yasah — fame; ca — and; visayadb — possessions; pare
superior; surandm— by the demigods; sprhaniyah — desir-
able; ye — which; sarva-dosa — from all faults: viz larjitab —free.

His pure fame is known throughout the three worlds. His

faultless possessions evoke the envy of the gods.

TEXT II5
कृष्णप्रसादजनिताः कुष्ण एव समर्पिताः |
नारकन्‌ कामपि प्रीतिं राजो जनयितुं क्वचित्‌ ॥
 BHAKTA: The DEVOTEE / 379

krsnd-prasdda-janitah
krsna eva samarpitab
nasakan kam api pritim
rajno janayitum kvacit

krsna-prasdda — by Krsna’s mercy; janitah — generated; krsne

— to Krsna; eva — alone; samarpitah — offered; na asakan —
they have been unable; kam api— any at all; pritim — pleasure;
rajnab —for the king; janayitum—to engender; kvacit —
ever.

The king achieved all this opulence by Krsna’s mercy, and

has offered it all to Krsna. It never had any power to please
him.

COMMENTARY: Yudhisthira Maharaja had at his command all that

a civilized gentleman might like to enjoy in this world. Even the
demigods on higher planets could only dream of such opulence.
And he not only enjoyed fabulous opulence in this life but could
expect still more in the next. Because Yudhisthira was a pure
devotee, even his material riches were faultless. In contrast to the
wealth, knowledge, and other assets of people in this world, his
assets were permanent because their source was Sri Krsna’s sat-
isfaction rather than the material course of karma. When Yudhi-
sthira offered his assets back to Krsna, no possibility remained
that they would corrupt him. Those assets, being dedicated to
Krsna in selfless love, could only further enhance the virtue of
Yudhisthira’s character.

TEXT 116

कृष्णप्रेमाग्निदन्दद्यमानान्तःकरणस्य हि ।
्षुदग्रिविकठस्येव वासःखक्चन्दनादयः ॥
krsna-premagni-dandahya-
madndntah-karanasya hi
ksud-agni-vikalasyeva
vasab-srak-candanddayah
380 / CHAPTER FOUR

kyrsna-prema — of love for Krsna; agni— in the fire; dandahya-

mdna — constantly burning; antab-karanasya — of him whose
heart; bi— indeed; ksut— of hunger; agni— by the fire; vika-
1८151८1 — of one who is troubled; iva — as; (45८12 — fine garments;
srak — garlands; candana sandalwood pulp; addayab — and
so on.

Since his heart always burns in the fire of love for Krsna,
those garlands, fine garments, and sandalwood pulp at-
tract him no more than they would attract a man afflicted
by the fire of hunger.

COMMENTARY: The slightest touch of pure prema, love for Krsna,

destroys all faults in a devotee. It satisfies the devotee so com-
pletely that nothing inferior can divert his attention. To outsiders,
the effects of prema may seem painful: the devotee seems to
burn in torment while separated from the Lord, and even while
enjoying the Lord’s company he burns in apprehension of sepa-
ration to come. But in fact viraha-bhdva, devotional service in
separation, is the highest essence of loving ecstasy. The intimate
devotees of Krsna in Sri Vrndavana constantly experience viraha-
bhava. As Sukadeva Gosvami says in describing the fall season
in Vrndavana:

dslisya sama-sitosnam
pbrasund-vana-marutam
Jands tapam jabur gopyo
na krsna-hrta-cetasah

“Except for the gopis, whose hearts had been stolen by Krsna,
the people could forget their suffering by embracing the wind
from the flower-filled forest. This wind was neither hot nor
cold.” (Bhdgavatam 10.20.45) The gopis of Vrndavana were so
intensely absorbed in viraba-bhava that the cool breezes of
autumn only increased the burning in their hearts, because this
was the time of year when the fever of their hankering to be
with Krsna reached its peak. Hanuman cites the analogy of a
 BHAKTA: The DEVOTEE / 381

man suffering from hunger: The fire of extreme hunger dries

up all the elements of his body, so that he can no longer enjoy
the pleasure of clothes or other objects of enjoyment or even
the association of family and friends. Possessing worldly things
merely adds to his frustration. Only when his hunger is removed
will he be relieved of anxiety. Similarly, the gopis can be satisfied
only by the company of Krsna.

TERA

अहो किमपरे श्रीमदद्रोपदी महिषीवरा |

Team भ्रातरः श्रीमदवीमसेनार्जुनादयः ॥
aho kim apare srimad-
draupadi mabhisi-vara
tadrsa bhratarah srimad-
bhimasenarjunddayah

८/0 — just see; kim— what to speak of; apare — others; Srimat-
draupadi—the blessed Draupadi; mahist— royal consort;
vard — the best; tadrsah — such; bhratarah — brothers; Srimat-
bhimasena — the blessed Bhimasena; arjuna— Arjuna; ddayah
and so on.

Just see, his superlative queen is none other than Srimati

Draupadi, and his brothers are such men as the blessed
Bhimasena and Arjuna.

TEXT 118

न प्रिया देहसम्बन्धान्‌ न चतुर्वर्गसाधनात्‌ |

पर श्रीकृष्णपादाब्जप्रेमसम्बन्धतः प्रियाः ॥
na priya deha-sambandhan
na catur-varga-sadhanat
param sri-krsna-pdadabja-
prema-sambandhatah priyah
382 / CHAPTER FOUR

na—not; priyadb—dear,; deha-sambandhat— because of

bodily connection; na — nor; catub-varga — of the four goals
of material life; sadhbandt— because of being means of achiev-
ing; param — rather; sri-krsna— of Sri Krsna; pada-abja — to
the lotus feet; prema— of love; sambandhatah — because of
the connection; priyab — dear.

They are dear to him not because of bodily ties or because

they help him reach the four goals of material life but
because of their loving bond with the lotus feet of Sri
Krsna.

COMMENTARY: It is true that Yudhisthira was very much attached

to his brothers and wife, but that attachment was not material. It
was based not on identification with material bodies, but on the
pure spiritual identities of him and his family as eternal servants
of Krsna. Srimati Draupadi was the most excellent queen any
emperor could have, and she was empowered with the beauty
and other transcendental qualities of Lord Visnu’s consort, Laksmi-
devi. But Yudhisthira’s affection for her was not due to being
attracted by these qualities. He was completely immune to such
attraction. Yudhisthira’s brothers and wife also offered him valu-
able assistance in fulfilling his responsibilities for dharma, artha,
kama, and moksa. These four material aims of life, however,
were also powerless to distract him from his attachment to Sri
Krsna’s lotus feet. He cherished his connection with Bhima, his
other brothers, and Draupadi only because they had pure devo-
tion for Krsna.
Anything or anyone associated with Krsna is dear to a pure
Vaisnava. So when Vaisnavas come together in either casual
or lifetime relationships, they naturally develop love for one
another. They relish great pleasure tasting together the rasas
of Krsna consciousness. Their spiritual assets expand as each
devotee’s good qualities magnify those of his or her spiritual
companions. In the family of the Pandavas, the wife and youn-
ger brothers especially benefited from following the lead of
Yudhisthira.
 BHAKTA: The DEVOTEE / 383

TEXT 119

वानरेण मया तेषां flap शक्यते कियत्‌ |

माहात्म्य भगवन्‌ वेत्ति भवानेवाधिकाधिकम्‌ ॥
vanarena maya tesam
nirvaktum Sakyate kiyat
mahatmyam bhagavan vetti
bhavan evddhikddhikam

vdnarena — by a monkey; mayd— me; tesa4m— about them;

nirvaktum—to be said; Sakyate—is possible; kiyat— how
much; mahdtmyam — glories; bhagavan — Your Lordship; vetti
—knows; bhavan— you; eva— indeed; adhika-adhikam —
much more.

But what can a forest monkey like me say about the

Pandavas? Your Lordship already knows much more than
I about their glories.

COMMENTARY: Hanuman is not actually the subhuman creature

he presents himself to be. He speaks in this way only from
deep humility. By calling Narada bhagavadn, the best of spiritual
masters, virtually equal to God, he acknowledges that Narada
already knows very well the greatness of the Pandavas. So
Hanuman suggests that Narada, rather than spend more time
listening to him, should at once proceed to the kingdom of the
Kurus.

Thus ends the fourth chapter of Part One of Srila Sandtana Go-
svami’s Brhad-bhagavatamrta, entitled “Bhakta: The Devotee.”
 FIVE

Priya:
The Beloved
 ES ५.१)

श्रीपरीक्षिदुवाच
तत्र श्रीनारदो हर्षभराक्रान्तः सनर्तनम्‌ |
कुर्देदां गतो धावन्‌ राजधान्यां प्रविष्टवान्‌ ॥
Sri-pariksid uvdca
tatra Sri-ndrado harsa-
bharakrantah sa-nartanam
kuru-desam gato dhavan
rajadhanyam pravistavan

Sri-pariksit uvaca — Sri Pariksit said; tatra— there, sri-ndradab

— Sri Narada; harsa-bhara — by an excess of joy; adkrantab —
overcome; sa-nartanam — while dancing; kuru-desam — to the
kingdom of the Kurus; gatah — went; dhadvan — running; raja-
dhanyam — the capital city; pravistavan — entered.

Sri Pariksit said: Sri Narada, beside himself with joy, ar-
rived dancing at the kingdom of the Kurus and raced into
their capital city.

COMMENTARY: In this chapter the Pandavas refute Narada’s glo-

rification of them by instead glorifying the Yadus, especially
Uddhava.
After the annihilation of Duryodhana’s army at Kuruksetra,
Yudhisthira assumed his rightful throne and began ruling at Hasti-
napura. Thus Narada went to Hastinapura to see the Pandavas.
388 / CHAPTER FIVE

TEXTS 2-3

तावत्कस्यापि यागस्य विपत्पातस्य वा मिषात्‌ |

कृष्णमानाय्य पश्याम इति मन्त्रयता स्वकैः ॥
धर्मराजेन तं द्वारि तथां प्राप्तं महामुनिम्‌ |
निशम्य भ्रातमिरमात्रा पलीमिश्च सहोत्थितम्‌ ॥
tdvat kasyapi yagasya
vipat-pdtasya va misat
krsnam andyya pasyama
iti mantrayatd svakaib

dharma-rajena tam dvari

tatha praptam maha-munim
nisamya bhratrbhir matra
patnibhis ca sahotthitam

tavat— just then; kRasya api— one or another; yadgasya— of a

sacrifice;vipat-pdtasya — calamity; vd— or; misdt—on the
pretext; krsmam— Krsna; dnayya — bringing; pasyamab — we
shall see; iti— thus; mantrayata — who was consulting; svakaib
— with his associates; dharma-rajena — by Dharmaraja Yudhi-
sthira; tam — him; dvari— at the door; tathad— and; praptam
— obtained; mahd-munim— the great sage; nisamya Bele

110; bhratrbhib — with his brothers; matra— with his mother;

patnibhib — with his wives; ca— and; saba— together; utthi-
tam — stood up.

Dharmaraja Yudhisthira was just then consulting his inner

circle about how to see Krsna by bringing Him on the pre-
text of some sacrifice or calamity. When the king heard
that the great sage was at the door, he at once stood up
with his brothers, mother, and wives.

COMMENTARY: When Narada arrived dancing at the palace

gate, the doorkeepers immediately informed King Yudhisthira.
 PRIYA: The BELOVED / 389

The king and his family at once stood up to greet Narada, even
though they had been busy deliberating on how to induce Krsna
to come to Hastinapura. One idea had been to send Bhima or
someone else to invite Krsna to an ASvamedha sacrifice, but the
assembly thought this wouldn’t make Krsna come soon enough,
because sacrifices take a long time to arrange. A second pro-
posal was to ask Krsna to help defend Hastinapura from enemy
attack. Even though there was no need for another sacrifice
and no threat of attack on the city, the Pandavas were schem-
ing to get Krsna’s association by whatever means. In general,
the Supreme Lord’s devotees encounter two kinds of danger,
one created by the Lord to proclaim His devotees’ glories, the
other simulated by the Lord’s devotees when they are intensely
anxious to see Him.

Ted A

ससम्भ्रमं धावता तु सोऽभिगम्य प्रणम्य च ।

सभामानीय सत्पीदे प्रयलादुपवेरितः ॥
sa sambhramam dhavata tu
so ‘bhigamya pranamya ca
sabham 41711८1 sat-pithe
prayatndd upavesitah

sa-sambhramam — eagerly; dhdvata—as he (Yudhisthira)

was rushing; tz — but; sab — he (Narada); abhigamya — com-
ing close; pranamya— bowing down; ca— and; sabham—
to the assembly hall; @niya — being brought; sat-pithe— on a
seat of honor; prayatnat — with endeavor; upavesitab — made
to sit.

As Yudhisthira eagerly rushed forward to meet him, Narada

came close and bowed down. Yudhisthira brought him into
the assembly hall and with some effort made him accept a
seat of honor.
390 / CHAPTER FIVE

TEXT 5

राज्ञा पूजार्थमानीतेः पूर्ववद्‌ द्रव्यसञ्चयैः |

मातस्त्वच्छवशुरानेव समभृत्यानार्चयत्स तान्‌ ॥
rajna pujartham danitaib
purva-vad dravya-sancayaib
matas tvac-chvasuran eva
sa-bhrtyan arcayat sa tan

rajna — by the king; piijd-artham— for performing worship;

anitaib — brought; purva-vat— as done before; dravyd-sarica-
yaib — with the collected items; mdatab — O mother; tvat— your;
Svasuran — fathers-in-law,; eva—indeed; sa-bhrtyan — with
their servants, G@rcayat— worshiped; sab — he; tan — them.

As others had done before, dear mother, the king brought

a large assortment of items for worshiping Narada. But
Narada took those items and instead worshiped your
fathers-in-law and their servants.

COMMENTARY: Before the Pandavas could reach Narada at the

door, the sage had already come close and offered his prostrate
obeisances. Yudhisthira then at once arranged for paraphernalia
for worship of Narada. Although other devotees, like Prahlada,
had also tried to worship Narada, Yudhisthira had the means to
offer the opulence of royal worship. But as soon as Yudhisthira
began the worship, Narada stopped him, seized the items, and
used them to worship the entire Pandava household, including
the servants. Pariksit Maharaja’s mother, being a close relative of
the Pandavas, could feel special pride in hearing this account.

TEXT 6

हनृमद्रदितं तेषु कृष्णानुग्रहवैभवम्‌ |

मुहुः सद्कीर्तयामास बीणागीतविभूषितम्‌ ॥
 PRIYA: The BELOVED / 391

hanumad-gaditam tesu
krsndnugraha-vaibhavam
mububh sankirtayam asa
vind-gita-vibhusitam

hanumat-gaditam — spoken by Hanuman; tesz¢— upon them;

krsna-anugrahba — of Krsna’s favor; vaibhavam — the precious
treasure; muhbub— extensively; sankirtayam dsa—he glori-
fied; vind-gita — by the music of his vind; vibhtisitam — accom-
panied.

Narada chanted at length the glories of the precious trea-

sure of which Hanuman had spoken — Krsna’s favor on
the Pandavas. Narada accompanied his words by playing
his vina.

COMMENTARY: Krsna’s favor towards the Pandavas, like a vast

treasure of material wealth, was precious and too extensive to
measure. Narada sang the glories of the Pandavas in a sweet
voice, embellishing the verses of his song with accompaniment
from his musical instrument, the vind.

70

श्रीनारद उवाच
यूयं नृलोके बत भूरिभागा
येषां प्रियोऽसो जगदीश्वरेटाः |
देवो गुरुबन्धुषु मातुठेयो
दूतः सुहत्सारथिरुक्तितन्त्रः ॥
Sri-narada uvdca
yuyam nr-loke bata bhuri-bhaga
yesam priyo ‘sau jagad-isvaresab
devo gurur bandhusu matuleyo
dutah subrt sarathir ukti-tantrab
392 / CHAPTER FIVE

Ssri-naradah uvaca — Sri Narada said: yuyam — you; nr-loke —

on the earth; bata— indeed; bhuri-bhagab— the most fortu-
nate; yes4m— whose; priyab — dear friend; asau — He; jagat
— of the universe; iSvara-isab — the Lord of lords; devah — God;
gurub — spiritual master; bandbusu— among blood relations;
madtuleyab — maternal cousin; dutab— messenger, suhbrt—
well-wisher; sdrathib— chariot driver; wukti-tantrah — order
Gannen

Sri Narada said: You are indeed the most fortunate persons
on earth! The Lord of all lords of the universe is your dear-
est friend. He is your God, your spiritual master, your
blood relation, your maternal cousin. He is your messen-
ger, well-wisher, order carrier, and charioteer.

COMMENTARY: In texts 7 through 44, Narada tells of Krsna’s spe-

cial grace on the Pandavas. He begins in this verse by indicating
the various ways the Pandavas enjoyed personal association with
Krsna. Because of these manifold relationships with Krsna, the
Pandavas should be considered the most fortunate Vaisnavas on
earth. This world of human beings is actually the most suitable
place to cultivate pure devotion for Krsna. On higher planets like
Svarga-loka greater power and sense gratification are easily to be
had, but such material resources, though attractive to condi-
tioned souls, are obstacles to renunciation and pure devotion.
The Pandavas are fortunate, therefore, to be with Krsna in His
descent upon earth.
The Pandavas’ good fortune is bbtiri, virtually unlimited.
The word bhaga means “good fortune” (bhdgadheyam), and it
११

also means “worship” (bhajanam). In this second sense, bhiiri-

bhagab means that the Pandavas’ worship of Krsna is exception-
ally exalted. Another meaning of bhdga is “part.” The Pandavas
enjoy a small share of the Supreme Lord’s special favor, since the
Lord has many other devotees besides them, but even that small
part of His favor is great beyond measure.
Although the Pandavas are richly endowed with love and
compassion for one another and for all creatures, the prime fo-
 PRIYA: The BELOVED / 393

cus of their love and affection is Sri Krsna, the son of Devaki. The
Pandavas are exceptionally fortunate because the same Krsna
who is the sole object of their love is the supreme controller of
the lords of the universe — Brahma, Rudra, and the other demi-
gods. The Pandavas not only love Krsna as their friend but also
worship Him as their eternal master and protector. He is their
spiritual master, guiding them in all matters of life. He becomes
one of their family members, specifically on their mother’s side;
Kunti, the Pandavas’ mother, is the sister of Vasudeva, Krsna’s
father, both of them being children of King Surasena. And mater-
nal cousins are normally affectionate to one another.
Krsna sometimes becomes the Pandavas’ messenger. For
example, they once sent Him to Hastinapura from the city of
Upaplava in the kingdom of Virata to convey a message to
Duryodhana’s court. Krsna is also the Pandavas’ well-wisher
(subrp), their unmotivated benefactor who never expects any
reward for His services. And sometimes He drives Arjuna’s
chariot, as He did during the Battle of Kuruksetra. Arjuna said,
senayor ubhayor madhye/ ratham sthapaya me ‘cyuta: “O
Acyuta, please draw up my chariot in the midst of both armies.”
(Bg 1.21)
On such occasions Krsna obeys the Pandavas’ orders with-
out question. Thus Krsna is called wkti-tantra, subordinate to the
words of His pure devotees. In a broader sense, also, all of
Krsna’s dealings with the Pandavas display His eagerness to sub-
mit Himself to their control. He readily agrees to whatever they
wish Him to do. This implies the other ways Hanuman had men-
tioned to Narada that Krsna helps the Pandavas — His standing
guard for them at night and so on. Ukti-tantra is also a polite
synonym for the word sevaka (“servant”), which Narada may
have considered an unsuitably discourteous word for describing
Lord Krsna.
All these relationships between Krsna and the Pandavas
are pervaded by intimate affection. For the Pandavas, Krsna is
the eternal object of worship, but more than that He is their
eternal friend. Arjuna and his brothers also worship demigods
like Lord Siva and spiritual masters like Drona, but the Pandavas’
394 / CHAPTER FIVE

worship of Krsna is unique because it comes forth from unal-

loyed prema.

TEXT 8

यो ब्रह्मरद्रादिसमाधिदुलभो
वेदोक्तितात्पर्यविरोषगोचरः |
श्रीमात्रसिहः किल वामनश्च
श्रीराघवेन्द्रोऽपि यदंशरूपः ॥
yo brahma-rudradi-samdadhi-durlabho
vedokti-tatparya-visesa-gocarah
Sriman nrsimhah kila vamanads ca
Sri-raghavendro ‘pi yad-amsa-rupah

yah — who, brahma-rudra-ddi— of Brahma, Rudra, and oth-

ers; samddhi— in the advanced meditation; durlabhah — diffi-
cult to realize; veda-ukti— of the statements of the Vedas; tdt-
parya— by the purport, visesa — special; gocarab — who can
be perceived; srimadn nrsimhab — Sriman Nrsimha; Rila — in-
deed; vamanab — Sri Vamana; ca — and; sri-raghavendrah —
Sri Raghavendra (Ramacandra); api— also; yat — whose; amsa-
rupab — plenary expansion.

For Brahma, Rudra, and other demigods He is difficult to

realize even in advanced meditation. He can be known
through the words of the Vedas only when one under-
stands their special purport. Sriman Nrsithha, Sri Vamana,
and Sri Raghavendra are His plenary expansions.

COMMENTARY: The supremely charming transcendental person

Sri Krsna is difficult to understand. Great demigods may know
His supremacy theoretically, but they cannot begin to taste
krsna-prema. All Vedic texts are ultimately descriptions of Sri
Krsna, yet His all-attractive charm is not obvious in the literal
meaning of the Vedic mantras nor in their ritualistic explana-
 PRIYA: The BELOVED / 395

tions. One must discover the secret purport of the Vedas,

which is possible only by the mercy of Sri Krsna’s pure devo-
tees. /ndnis follow the process of atan-nirasana, negating all
inessential concepts, to find the Supreme gradually in His
impersonal feature; but to obtain a more confidential under-
standing of the Personality of Godhead this neti neti method is
inadequate.
Vaisnavas adore the Supreme Brahman in various aspects of
His personality. They worship Him at different times as the ava-
taras Nrsimha, Vamana, Ramacandra, and so on. Each Vaisnava
has his own favorite form of the Lord, his ista-deva. Even though
Lord Nrsimha is frightening and prone to anger, He has many
devotees, who constantly remember how He cared for Prahlada
and protected him from all dangers. Lord Vamana is also popular
even though a dwarf; His devotees remember how He covered
the universe with three steps and displayed His universal form to
Bali. Countless devotees for millions of years have revered Lord
Ramacandra, remembering His example as a perfect monarch.
But the attraction of each of these avatdras is but a reflection of
Sri Krsna’s supreme attractiveness. All the avatdras of Godhead,
finally, are His partial expansions. Each of them is the absolutely
potent Supreme Person, but none of them exhibits all the aspects
of His potency. Only Sri Krsna manifests completely the glories
of God.
By the word kila (“indeed”) Narada indicates that Krsna’s
primacy among the forms of Godhead is a well-known fact, es-
tablished by scripture. In particular, Srimad-Bhdgavatam (1.3.28)
declares:

ete camsa-kalab pumsab

krsnas tu bhagavan svayam

“These avatdaras are all parts, and parts of parts, of the Supreme
Person, but Krsna is the original Personality of Godhead.”
Krsna is superior to Lord Nrsithha, Lord Vamana, and Lord
Raghavendra, and therefore the Pandavas are superior to Sri
Prahlada, Bali, and Hanuman.
396 / CHAPTER FIVE

TEXT 9

अन्येऽवताराश्र यदंशठेखतो
ब्रह्मादयो यस्य विभूतयो मताः |
माया च यस्येक्षणवर्त्मवर्तिनी
दासी जगत्सृष्टयवनान्तकारिणी ॥
anye ‘vatards ca yad-amsa-lesato
brahmddayo yasya vibhutayo matah
maya ca yasyeksana-vartmd-vartini
dasi jagat-srsty-avandnta-karini

anye — other; avatarab — incarnations; ca — and; yat— whose;

amsa — of plenary portions; /esatab — as mere sparks; brabma-
ddayab — Brahma and so on; yasya— whose, vibhutayah —
material opulences; matadb — considered; maya — material na-
ture; ca — and; yasya — whose, tksana — of the glance; vartma
—on the path; vartini standing; dasi— a maidservant; jagat
— of the universe; srsti— of the creation; avana— protection,
anta — and destruction; kdrini— the doer.

All other incarnations of Godhead expand from mere por-

tions of His plenary portions. Great gods like Brahma are
considered His material opulences. And material nature is
His maidservant. Standing always in view ready to serve
Him, she enacts the creation, protection, and destruction
of the universe.

COMMENTARY: Incarnations like Matsya and Kurma manifest

Krsna’s potency less than fully, those like Prthu Maharaja are
Jivas empowered by small sparks of His splendor, and Brahma
and the other demigods are material reflections of Krsna’s cre-
ative powers. Authorities on the Vedic scriptures generally do
not label as pastime incarnations the demigods and other ma-
terial vibbutis of Krsna. Their reasoning is that the Lord’s pastime
of creating the material universe is not on the same transcen-
dental level as His personal pleasure pastimes, in which He
 PRIYA: The BELOVED / 397

reciprocates with loving devotees like Prahlada and Hanuman.

Brahma explains this to Narada in the Second Canto of Srimad-
Bhagavatam (2.6.43-46):

abam bhavo yajna ime prajesa

daksddayo ye bhavad-ddayas ca
svar-loka-palah khaga-loka-pala
ny-loka-pdalas tala-loka-palah

gandharva-vidyddhara-caranesa
ye yaksa-raksoraga-naga-nathah
ye va rsinam rsabhab pitrnam
daityendra-siddhesvara-danavendrah
anye ca ye preta-pisaca-bhiuta-
kusmadnda-yddo-mrga-paksy-adhisah

yat kinca loke bhagavan mahasvad

ojah-sahasvad balavat ksamdavat
Sri-hri-vibhuty-atmavad adbhutarnam
tattvam param rupavad asvarupam

“Whether in form or formless, any being in the material world

exceptionally possessed of strength, power, beauty, riches, breed-
ing, modesty, forgiveness, or mental and perceptual dexterity
may appear to be the specific truth and the form of the Lord, but
actually is not so. This applies to me [Brahma], Lord Siva, Lord
Visnu, and great generators of living beings like Daksa and Praja-
pati. It applies to you [Narada and the Kumaras] and to heavenly
demigods like Indra and Candra. It applies to the leaders of the
Bhutrloka planets, the earthly planets, the lower planets, and the
Gandharva, Vidyadhara, and Carana planets. It applies to the
leaders of the Yaksas, Raksas, and Uragas. And it applies to the
great sages, the great demons, the great atheists, and the great
spacemen, as well as to the dead bodies, evil spirits, satans,
jinn, Kusmandas, great aquatics, great beasts, and great birds.
They are only fragments of the transcendental potency of the
Lord.
398 / CHAPTER FIVE

pradhanyato yan rsa amananti

lilavataran purusasya bbumnab
dpiyatam karna-kdasdyd-sosan
anukramisye ta {11477 su-pesan

“O Narada, now I shall state, one after another, the transcenden-

tal incarnations of the Lord known as J/ild-avatdras. Hearing of
their activities counteracts all foul matters accumulated in the
ear. These pastimes are pleasing to hear and are to be relished.
Therefore they are in my heart.”
Commenting on these verses of the Second Canto, Srila Sri-
dhara Svami explains that many opulent expansions of the Su-
preme Person exist in this world and each of them displays part of
the Supreme Lord’s potency. Some display great mahas (physical
strength), others display ojas (sensory strength), and yet others
display sabas (mental power), bala (steadfastness), svi (beauty),
bri (avoidance of karmic entanglement), vibbuti (wealth), atma
Gntelligence), or adbhuta-arna (amazing effulgence).
Brahma mentions the guma-avataras (himself, Visnu, and Siva)
among the material opulences of the Supreme Person, in the same
way that Krsna does in the tenth chapter of the Bhagavad-gita.
But starting with the verse beginning prddhdnyato yan, Brahma
separately describes the transcendental pastime incarnations of
the Lord. Brahma enumerates only the most prominent of these
lila-avataras, because there are many lesser-known pastime ava-
tdras of Visnu, more than could ever be listed. As Sri Sita Gosvami
states:

avatara hy asankhyeyd
hareh sattva-nidher dvijab
yathdvidasinah kulyab
sarasah syub sahasrasah

“O brahmanas, the incarnations of the Lord are innumerable, like

rivulets flowing from inexhaustible sources of water.” (Bhdgava-
tam 1.3.26) Sti Krsna is sattva-nidhi, the original source of all
sattva, which Srila Sanatana Gosvami defines here as “compas-
 PRIYA: The BELOVED / 399

sion.” The Lord expresses this compassion by descending to the

material world in numerous forms, which are all secondary “rivu-
lets” flowing from Him, their “inexhaustible source.”
Brahma, Visnu, and Siva are incarnations of the Personality of
Godhead for ruling the modes of nature; the three Lords are not
mere material opulences. But because Brahma and Siva take the
role of devotees and work as preachers of Krsna consciousness,
they are sometimes counted among Krsna’s vibhbiitis. Lord Visnu
appears from time to time as the companion of Brahma and Siva,
and therefore He also is sometimes described as a material vibhuti
of the Supreme. For example, Lord Visnu incarnates in each
manvantara in His forms of Yajha and so on. Strictly speaking,
Yajna and the other manvantara-avatdras are pastime incarna-
tions, but they are also considered vibhiitis because they collabo-
rate with Brahma and Siva to uphold the reigns of the various
Manus and because they sometimes accept the post of Indra.
All the incarnations and vibhiitis of the Supreme Lord have
their source in Sri Krsna. Maya, the controller of material exist-
ence, cannot have an intimate loving relationship with Him but
must constantly attend Him as a maidservant. She appears prior
to the guna-avataras, and she is the creator, maintainer, and
destroyer of the universe. Thus Brahma and Siva, being subordi-
nate to her, are humbly situated as servants of the servant of the
Personality of Godhead.

TEXT 10

यस्य प्रसादं धरणीविकापतः

क्षीरोदतीरे व्रतनिष्टया स्थिताः |
ब्रह्मादयः कञ्चन WA
स्तुत्वाप्युपस्थानपराः समाहिताः ॥
yasya prasddam dharani-vilapatab
ksiroda-tire vrata-nisthaya sthitab
brahmddayah kancana ndlabhanta
stutvapy upasthana-parah samahitab
400 / CHAPTER FIVE

yasya — whose; prasadam — favor; dharani— of Mother Earth;

vilapatab — because of the lamenting; ksira-uda— of the Milk
Ocean; ftire—on the shore; vrata— of vows; nisthaya— with
strict observance; sthitab — standing; brahbma-ddayahb — Brahma
and the other demigods; Rancana — any; na alabhanta — could
not obtain; stutvud — reciting prayers; api— although; upasthana
—in worshiping; parab— absorbed; samahitah — with com-
plete concentration.

When Brahma and other demigods responded to the la-

menting Mother Earth, together they all stood on the shore
of the Milk Ocean, observing strict vows. They recited
prayers and worshiped the Supreme Lord, meditating
with full concentration. Nonetheless, they were unable to
obtain His favor.

COMMENTARY: At the end of Dvapara-yuga, when armies of god-

less kings burdened the earth, the rulers of the universe found out
for themselves that the Supreme Person cannot be easily seen by
focusing the heart’s attention in yogic samadhi. To relieve Mother
Earth of her distress, the demigods accepted severe vows, restrict-
ing their eating and even their breathing to sharpen their mental
concentration. They then approached the shore of the Ocean of
Milk, which surrounds the island on which Lord Ksirodaka-sayi
Visnu resides. They recited the Purusa-sukta and other Vedic
prayers for His pleasure and tried to fix their external and inter-
nal senses on Him. But after all this, they obtained no sign of His
satisfaction — not a single word or gesture to reassure them. From
this experience, recorded in the Tenth Canto, first chapter, of
Srimad-Bhagavatam, the demigods learned that mechanical
meditation is not an effective means for achieving personal
association with the Supreme Lord.

LEXIS ii

ब्रह्मणेव FATA खे जातामधिगतां हदि |

यस्य प्रकार्य तामाजां सुखिता निखिलः सुराः ॥
 PRIYA: The BELOVED / 401

brahmanaiva samdaddhau khe

jatam adhigatam hrdi
yasya prakdsya tam ajnam
sukhita nikhilah surah

brahmana— by Brahma; eva— only; samaddhau — in trance;

९0८ — in the sky; jatam— generated; adhigatam — perceived;
hydi— in his heart; yasya— whose; prakdsya — manifesting;
tam — that; adjndm— command, sukhitab — satisfied; nikhilah
— all; surab — the demigods.

Brahma then perceived in his heart the Lord’s command,

which he heard as an unembodied voice in the sky. He
repeated that command to the demigods, and they all
became satisfied.

COMMENTARY: Because sincere worship of the Personality of

Godhead never goes in vain, the demigods did receive their an-
swer. But because their worship was formal and reverential the
Lord chose not to answer them in person. He wanted to remind
them that official worship alone does not satisfy Him. Brahma
received the Lord’s order, but only in the core of his heart and
after he had carefully withdrawn all the external functions of his
senses and mind. Furthermore, he was able to hear the order
only as a voice in the sky from an unseen speaker. What Brahma
heard in his meditation and repeated to the demigods is now
famous. Lord Brahma said:

puraiva pumsdvadbhrto dhard-jvaro

bhavadbhir amsair yadusupajanyatam
sa ydvad urvya bharam isvaresvarab
sva-kdla-saktya ksapayams cared bhuvi

“Before we submitted our petition to the Lord, He was already

aware of the distress on earth. Consequently, for as long as the
Lord moves on earth to diminish its burden by His own potency in
the form of time, all of you demigods should appear through ple-
nary portions as sons and grandsons in the family of the Yadus.
402 / CHAPTER FIVE

vasudeva-grhe saksad
bhagavan purusah parab
janisyate tat-priyartham
sambhavantv amara-striyah

“The Supreme Personality of Godhead, Sri Krsna, who has full

potency, will personally appear as the son of Vasudeva. There-
fore all the wives of the demigods should also appear in order to
satisfy Him.

vasudeva-kalanantah
sdhasra-vadanah sva-rat
agrato bhavita devo
hareh priya-cikirsaya

“The foremost manifestation of Krsna is Sankarsana, who is

known as Ananta. He is the origin of all incarnations within this
material world. Previous to the appearance of Lord Krsna, this
original Sankarsana will appear as Baladeva, just to please the
Supreme Lord Krsna in His transcendental pastimes.

visnor maya bhagavati

yaya sammobitam jagat
ddista prabhbunamsena
karyarthe sambhavisyati

“The potency of the Lord, known as Visnu-maya, who is as good

as the Supreme Personality of Godhead, will also appear with
Lord Krsna. This potency, acting in different capacities, capti-
vates all the worlds, both material and spiritual. At the request of
her master, she will appear with her different potencies in order
to execute the work of the Lord.” (Bhdgavatam 10.1.22-25)

EXE 12,

कस्मिचपि प्रालवरेरविविक्ते
ग्गादिभियों निभृतं प्रकाश्यते |
 PRIYA: The BELOVED / 403

नारायणोऽसो भगवाननेन
साम्य Hap न चापरः ॥
kasminn api prdjna-varair vivikte
gargadibhir yo nibhrtam prakdsyate
narayano ‘sau bhagavan anena
samyam kathancil labhate na caparah

kasmin— in some place; api— only; prajna— of wise men;

varaib—by the most excellent; vivikte— secluded; garga-
ddibhib — by Garga and others; yab— who, nibhrtam — pri-
vately; prakasyate — is divulged; ndrayanah — Narayana; asau
— He; bhagavan — the Personality of Godhead; anena — with
Him; samyam— equal; kathancit— in some aspects; labhate
na — cannot be found; ca— and; aparab — another.

Only in some confidential meetings did wise sages like

Garga divulge who Krsna really is: He whom the Personal-
ity of Godhead Narayana only partly equals, no one else
even coming close.

TEXT
अतः श्रीमधुपुर्यां यो दीर्घविष्णुरिति श्रुतः |
महाहरिर्महाविष्णुर्महानारायणोऽपि च ॥
atah sri-madhu-puryam yo
dirgha-visnur iti Srutab
mahd-harir mahd-visnur
mahad-ndrayano ‘pi ca

atah — thus; sri-madbu-puryam—in Sri Mathura City; yab

—who; dirgha-visnuhb — Dirgha Visnu; iti— thus; srutab—
heard of; mahd-harib — Maha-hari; mahd-visnub — Maha-visnu;
mahd-nadrayanab — Maha-narayana; api ca — also.

Thus we hear of Sri Krsna’s presence in Mathura City as

the Deity called Dirgha Visnu, Maha-hari, Maha-visnu, and
Maha-narayana.
404 / CHAPTER FIVE

COMMENTARY: We should not surmise that when Krsna ap-

peared in response to the request of the demigods He did so
only as another avatdra of Sri Narayana. Krsna is the original
Godhead, superior to Narayana, and Krsna’s devotees like the
Pandavas are superior to Narayana’s devotees, including Garuda
and the Lord’s other attendants in Vaikuntha.
Narada mentions that Garga Muni revealed Krsna’s identity
“in some confidential meetings.” Narada prefers not to mention
that these meetings had been with Nanda Maharaja; Nanda’s
position as a recipient of Krsna’s mercy is so advanced that his
name should not be mentioned until later, when the discussion
reaches a higher level.
Garga Muni only tactfully alluded to Krsna’s supremacy. He
said that Krsna and the Supreme Lord Narayana are equal in
some ways. These words imply that although Narayana is like
Krsna in the sense of also being the source of all incarnations
and having a divine body, the Lord of Vaikuntha is not equal to
Krsna in all respects.
Garga referred to Lord Narayana as bhagavdn, and accord-
ing to Parasara Rsi’s definition bhagavan refers to that person
who fully possesses all authority, strength, fame, opulence,
knowledge, and renunciation. Nardyana means the Personality
of Godhead who casts His merciful glance (ayate) on the multi-
tude of living beings (ndra). By this glance He bestows the
potencies of knowledge and action, thus engaging the jivas in
useful and sanctifying activities. Only Lord Narayana equals
Krsna in some respects; the secondary expansions of Godhead
do not even begin to equal Krsna.
The creative Purusa form of Visnu is glorified as the source
of all avataras:

elan ndnavataranam
nidhanam bijam avyayam

“This Purusa is the source and indestructible seed of multifarious

incarnations within the universe.” (Bhagavatam 1.3.5) But in spite
of belonging to the exclusive category of avatdri (“source of
 PRIYA: The BELOVED / 405

incarnations”), the Purusa Visnu does not display all-attractive,

supremely sweet pleasure pastimes like Sri Krsna. Only Narayana
in Vaikuntha exhibits personal pastimes somewhat resembling
Krsna’s, but these /i/ds of Vaikuntha cannot match the charm and
intimacy of Krsna’s sports in Goloka Vrndavana.
As we read in the Tenth Canto of the Bhdgavatam (10.8.19),
Garga Muni specifically told Nanda Maharaja:

tasman nandatmajo ‘yam te

narayand-samo gundib
Sriya kirtyadnubhavena
gopdyasva samahitah

“O Nanda Maharaja, this child of yours is therefore as good as

Narayana. In His transcendental qualities, opulence, name, fame,
and influence, He is exactly like Narayana. You should all raise
this child very carefully and cautiously.” The real meaning of
Garga’s words is hidden: Narayana is similar to Krsna in the
qualities that define the status of God, but He does not share the
unbounded sweetness of Krsna’s appearance and attire, His pas-
times, and so on. Outwardly Garga encourages Nanda to take
great care in raising and protecting Krsna, but secretly the word
gopa-dya-sva has another interpretation: Because of Krsna there
will be a constant increase (dya) of the cowherds’ ecstatic love,
and also because of Him all their desires and needs (sva) will be
fulfilled.

19.1.41

यस्य प्रसादः सन्मोनलान्तिभक्तयादिसाधनैः |

Weal नः स स्वयं ASA वशवर्त्यपि ॥
yasya prasddabh san-mauna-
santi-bhakty-adi-sadhanaih
prarthyo nab sa svayam vo ‘bhut
prasanno vasa-varty api
406 / CHAPTER FIVE

yasya — whose, prasddab — satisfaction; sat— first-class; mau-

na— by silence; Santi— peacefulness; bhakti— devotion; adi
—and so on; sddhanaib — by these disciplines; prarthyab —
prayed for; nab—by us; sah — that (satisfaction); svayam —
automatically; vab — for you; abhut— arose; prasannab — sat-
isfied; vasa-varti— submitting to control; api— even.

We can only pray to satisfy Him through our disciplines

of silence, peace, and devotion. But being naturally sat-
isfied with you, He has even submitted Himself to your
control.

COMMENTARY: Comparing the Pandavas with world-renowned

sages like himself, Narada finds the Pandavas greater. Narada
and other great sages worship the Supreme Lord with serious
intent. They are self-satisfied, free from material entanglement,
and strict in their execution of the nine kinds of devotional prac-
tice. But by all their proper sadhana, self-controlled sages
can only hope to obtain the Lord’s mercy in the distant future.
Even though Narada is in fact a first-class Vaisnava, he humbly
includes himself among impersonalist sages who have not yet
received the Supreme Lord’s mercy.
The Pandavas, however, have gained Krsna’s favor without
having undergone spiritual disciplines. So strong and spontane-
ous is their love for Krsna that He falls under its sway, obeying
His devotees’ commands like a menial servant. As described in
the Seventh Canto of Srimad-Bhadgavatam, during one visit to
Hastinapura Narada discussed this at length with Yudhisthira
while telling him the history of Prahlada. At the end of this narra-
tion, Narada assured Yudhisthira and his brothers that they were
no less exalted than Prahlada:

yuyam ny-loke bata bhuri-bhaga

lokam pundna munayo “bhiyanti
yesdm grhan davasatiti saksad
gudham param brahbma manusya-lingam
 PRIYA: The BELOVED / Ow,

“My dear Maharaja Yudhisthira, all of you [the Pandavas] are ex-
tremely fortunate, for the Supreme Personality of Godhead,
Krsna, lives in your palace just like a human being. Great saintly
persons know this very well, and therefore they constantly visit
this house.

sa vd ayam brahma mahad-vimrgya-

kaivalya-nirvana-sukhdnubhutib
priyah subrd vah khalu madtuleya
atmarhaniyo vidhi-krd gurus ca

“The impersonal Brahman is Krsna Himself because Krsna is the

source of the impersonal Brahman. He is the origin of the tran-
scendental bliss sought by great saintly persons, yet He, the Su-
preme Person, is your most dear friend and constant well-wisher
and is intimately related to you as the son of your maternal uncle.
Indeed, He is always like your body and soul. He is worshipable,
yet He acts as your servant and sometimes as your spiritual
master.

na yasya saksdd bhava-padmajddibhi

rupam dkiya vastutayopavarnitam
maunena bhaktyopasamena pujitab
prasidatam esa sa sdtvatam patib

“Exalted persons like Lord Siva and Lord Brahma could not prop-
erly describe the truth of the Supreme Personality of Godhead,
Krsna. He is always worshiped as the protector of all devotees by
great saints who observe vows of silence, meditation, devotional
service, and renunciation. May that Supreme Lord be pleased
with us.” (Bhdgavatam 7.10.48-50)
While finishing the account of Prahlada’s deliverance by
Lord Nrsimhadeva, Narada had observed that the Pandavas
seemed a little discouraged, as if they had no hope of receiving
from the Lord the same mercy as Prahlada. To pacify this anxiety,
Narada spoke these three verses. The life of the Pandavas could
not factually be as hopeless as they considered it; after all,
408 / CHAPTER FIVE

venerated sages from all over the universe came to their home
just to visit Krsna. Krsna’s living always with the Pandavas shows
the Pandavas’ great fortune and Krsna’s extreme favor upon
them. Narada’s father, Brahma, and other great mystics like the
four Kumaras can only strive to realize Krsna with a dim hope of
future success. र
The unconditional bliss of oneness hinted at in the Vedas is
actually embodied in the personality of Krsna, and He associates
with the Pandavas in the most intimate ways. He is their most
dear friend, always showing them affection. He is their constant
well-wisher, acting for their benefit without any calculation of
profit. And He is their worshipable Lord and the executor of their
orders. He is not a distant goal of perfection, but is directly pres-
ent in the Pandava assembly. By using the proximate pronoun
ayam (“this person close by”), Narada implies that Krsna is ready
to reciprocate with the Pandavas at their pleasure. Narada thus
indicates that by Krsna’s presence in their royal court the su-
preme good fortune of the Pandavas overflows and floods the
whole world.
A skeptic may ask, “If Krsna in fact is the Absolute Truth,
then why does He become attached to sixteen thousand wives,
and why does He obey ordinary religious principles?” In the
third of these Seventh Canto verses, Narada answers: Do not
expect to understand everything about Krsna. Even Lord Siva,
Brahma, and other great mystics. cannot describe Him com-
pletely. They cannot even fully describe the beauty of any one of
His limbs. They cannot put these transcendental facts into words,
nor even conceive them in their minds. “And if such exalted
authorities are frustrated in trying to explain Krsna,” Narada im-
plies, “what can someone like me do?” The Pandavas, however,
have a special relationship with Sri Krsna, by which they know
Him much more intimately than do any of the demigods. Krsna
is obviously satisfied with the Pandavas, whereas the demigods,
by various spiritual practices, must still endeavor to obtain His
satisfaction.
The Absolute Truth does not live in the house of Prahlada,
and therefore sages do not regularly visit Prahlada’s house to see
 PRIYA: The BELOVED / 409

the Lord. The Personality of Godhead does not assume the role
of Prahlada’s maternal uncle, nor constantly show Prahlada His
satisfaction in so many ways. Therefore, Narada argues, the
Pandavas should admit that they are more fortunate than every-
one else — the sages, demigods, and other devotees.

TEXT I5

अहो Wa पूर्वं तु केषा्चिदधिकारिणाम्‌ |

अनेन दीयमानोऽभून्‌ मोक्षः स्थितिरियं सदा ॥
abo srnuta purvam tu
kesancid adhikdrinam
anena diyamano ‘bhun
moksab sthitir iyam sada

abho— 01; srmuta— please hear; purvam— previously; tu—

but; kesdncit— for a few; adhikdrinadm — qualified candidates;
anena—by Him; diyamdanahb— being given; abhbut— there
came about; moksab— liberation; sthitib—the rule; iyam—
this; sada — always.

Please just hear what I have to say: Before, Krsna gave the
gift of liberation only to a qualified few. And this has
always been the rule.

COMMENTARY: In texts 15 though 24, Narada traces the cause of

the Pandavas’ superior devotional position: the special influence
of their worshipable Lord, Sri Krsna. The Personality of Godhead
in His multitude of incarnations rarely gave liberation. Most de-
mons killed by Krsna’s avatdras had to take birth again to be
further purified.

TEXTS 16-17

कालनेमिर्हिरण्याक्षो हिरण्यकरिपुस्तथा |
रावणः कुम्भकर्णश्च तथान्ये घातिताः स्वयम्‌ ॥
410 / CHAPTER FIVE

मुक्तिं न नीता भक्तिर्न दत्ता कस्मेचिदुत्तमा |

प्रादाय परं दत्ता श्रीनृसिहावतारतः ॥
kdlanemir hiranyakso
hiranyakasipus tatha
ravanah kumbhakarnds ca
tathanye ghatitabh svayam

muktim na 1777८ bhaktir na

datta kasmaicid uttama
prabladaya param datta
Sri-nrsimhavataratah

kdlanemib — Kalanemi; hiranydksab — Hiranyaksa; biranya-

kasipub — Hiranyakasipu; tathd—and; rdvanab— Ravana;
kumbhakarnab — Kumbhakarna; ca— and; tathad— also; anye
— others; ghdatitah — killed; svayam — personally; muktim — to
liberation; na—not; nitab—\ed; bhaktib— devotional ser-
vice; na—not; datta— given; kasmaicit—to anyone; ulta-
ma — pure; prahladaya — to Prahlada; param — only; datta —
given; Sri-nrsimha-avataratah — by the incarnation Sri Nrsirha.

Kalanemi, Hiranyaksa, Hiranyakasipu, Ravana, Kumbha-

karna, and others were killed by the Supreme Lord, but
none of them received liberation. And pure devotional ser-
vice was given to no one but Prahlada, who received it
from the incarnation Sri Nrsitnha.

COMMENTARY: Kalanemi was killed by the Lord of Vaikuntha

during a battle between the demigods and demons. Hiranyaksa
was killed by Lord Varaha, Hiranyakasipu by Lord Nrsirhha,
and the two brothers Ravana and Kumbhakarna by Lord
Ramacandra, Other Daityas and Raksasas, including relatives of
the demons mentioned in these verses, also met death at the
hands of the Supreme Lord. Nonetheless we know that upon
being killed by the Lord none of them attained liberation, since
 PRIYA: The BELOVED / AII

history records that they all took birth again. Only in the pas-
times of Sri Krsna did many demons obtain liberation.
Lord Visnu’s avatdras rarely give liberation, but they even
more rarely bestow pure devotional service. This is confirmed by
Srila Rupa Gosvami in his Laghu-bhdgavatamrta. The Purdnas
describe only one case in which pure devotional service was
granted — when Lord Nrsimha blessed Prahlada and that de-
votion, at least according to Prahlada’s own testimony, was
mixed with the tendency to cultivate knowledge.

TEXTS 18-19

हनूमान्‌ जाम्बुवान्‌ श्रीमान्‌ सुग्रीबोऽथ विभीषणः |

गृहो दरारथोऽप्येते नूनं कतिपये जनाः ॥
रघुनाधावतारेऽस्मच्छुद्रां भक्ति तु SPR |
fragt च कस्यापि प्रेम्णो वार्तापि न स्थिता ॥
hanuman jambuvan sriman
sugrivo ‘tha vibhisanab
guho dasaratho ‘py ete
nunam katipaye janab

raghunathavatare ‘smdc
chuddham bhaktim tu lebhire
visuddhasya ca kasyapi
premno vartapi na sthita

hanumdn— Hanuman; jambuvdan — Jambavan,; sriman sugri-

vab — blessed Sugriva; atha — and; vibhisanah — Vibhisana; gu-
hab — Guha, daSsarathah — DaSaratha; api— also; ete — these;
nunam — indeed; katipaye—few; jandb— people; raghu-
natha-avatdre — during the incarnation of Lord Raghunatha;
asmat— from Him; Suddham— pure; bhaktim — of devotion;
tu— but; lebhire — they obtained; visuddhasya — of the utmost
pure stage; ca—and; kasya api—for anyone; premnab — of
prema; varta — mention; api— even; na — not, sthita — found.
412 / CHAPTER FIVE

Later, the incarnation Lord Raghunatha bestowed pure de-

votion upon a few — Guha, Hanuman, Jambavan, Vibhi-
sana, DaSaratha, and the blessed Sugriva. But in relation to
those devotees we never hear of prema, the utmost stage of
pure devotion.

COMMENTARY: Some of the participants in Lord Ramacandra’s

lilas were not finite living entities. Lord Rama’s three brothers
were incarnations of the masters of Vaikuntha Sankarsana,
Pradyumna, and Aniruddha. The Lord’s wife, Sitadevi, was di-
rectly the goddess Laksmi. These infallible persons need not rise
to the level of love of God, because they are situated on that
level eternally. But some of Lord Ramacandra’s servants who are
jwas, His janas (personal dependents), reaped from His associa-
tion the benefit of pure bhakti. Love of God is pure when free
from the material motives of karma and jridna. Lord Devaki-
nandana in His appearance as the Lord of the Raghus granted
such bhakti to only a few of His devotees.
Guha, a king of the Nisadas, became a friend of Lord
Ramacandra’s.
Here Narada says that “even Dasaratha” (dasaratho ‘pi) ob-
tained bhakti from Lord Rama. Narada qualifies his statement in
this way to answer a potential doubt — that Dasaratha was an
unfortunate person. After all, DaSaratha had been cursed by a
brabmana to suffer separation from his son, and that separation
led to his dying untimely and in lamentation. Still, he was blessed
with pure bhakti by virtue of his intense attachment to his son
Rama. His apparent suffering is properly understood to be an
ecstatic symptom of transcendental separation from the Person-
ality of Godhead.

04

इदानीं भवदीयेन मातुठेयेन नो कृताः |

मुक्ता भक्तास्तथा शुद्रप्रमसम्पूरिताः कति ॥
 PRIYA: The BELOVED / 413

idanim bhavadiyena
matuleyena no krtab
mukta bhaktds tatha suddha-
prema-sampuritah kati

idanim — nowadays; bhavadiyena— your, mdtuleyena— by

the maternal cousin; 17८ — not; u— indeed; krtab — made; muk-
tab — liberated; bhaktab— devotees; tathad—also; Suddha-
prema —with pure prema; samptritah — filled; kati— how
many.

But now so many persons have been granted liberation,

made devotees, and filled with pure prema, all by your
maternal cousin!

COMMENTARY: Even persons who came into casual contact with

Krsna gained liberation and pure devotion, what to speak of the
Pandavas, who lived with Krsna constantly as His intimate friends.
The Pandavas should not imagine themselves bereft of these
benefits.

CHES ON

आत्मना मारिता ये च घातिता वारजुनादिभिः |

नरकार्हाश्र दैतेयास्तन्महिम्नामृतं गताः ॥
117८117८ marita ye ca
ghatita varjunddibhib
narakarhas ca daiteyas
tan-mahimnamrtam gatab

41174774 — by Himself, maritab — being killed; ye— who, ca

— and; ghatitah — being caused to be killed; va — and; arjuna-
ddibhib — by Arjuna and others; naraka-arhab — fit to be sent
to hell; ca— and; daiteyab — demons, tat— His; mahimna —
by the glory; amrtam — immortality; gatab — attained.
414 / CHAPTER FIVE

And by the power of His glory, demons fit for hell have
become immortal after being slain by Him or by such
companions as Arjuna.

COMMENTARY: From infancy Krsna killed many demons, begin-

ning with the witch Putana. Arjuna and other devotees also
killed demons, and kings who were partial incarnations of de-
mons, like Karna and Duryodhana. These demons and inimical
kings were candidates for punishment in hell because they were
active opponents of the Vaisnavas. But despite being destined for
hell, by the transcendental influence of Sri Krsna they obtained
liberation. In the words of Srimad-Bhdgavatam (2.7.34-35):

ye ca pralamba-khara-dardura-kesy-arista-
mallebha-kamsa-yavanah kuja-paundrakadyah
anye ca Sdlva-kapi-balvala-dantavakra-
saptoksa-sambara-vidiratha-rukmi-mukhyab

ye va mrdhe samiti-salina atta-capab

kamboja-matsya-kuru-synjaya-kaikayadyah
yasyanty adarsanam alam bala-partha-bhima-
vyajabvayena harina nilayam tadiyam

“Many demonic enemies fought vigorously either against the

Lord Hari directly or against Him under His names such as
Baladeva, Arjuna, and Bhima. Among such demons were Baka,
Kesi, Pralamba, Dhenuka, Arista, Canura, Mustika, and the ele-
phant Kuvalayapida. Others were Karhsa, Kalayavana, Paun-
draka, Narakasura, and great marshals like Salva. Still others were
Rukmi, Balvala, Sambara, Dantavakra, Viduratha, the seven bulls,
and Dvivida the monkey. And there were also great warriors like
Kuru, Matsya, Srnjaya, Kamboja, and Kekaya. All such demons
attained either the impersonal brahma-jyotib or the Lord’s
personal abode in the Vaikuntha planets.”
Lord Balarama killed Dhenuka, Dvivida, Balvala, and others:
Pradyumna killed Sambara; Mucukunda killed Kalayavana; and
Bhima, Arjuna, and other devotees killed enemies like the king
 PRIYA: The BELOVED / 415

of Kamboja. But actually Krsna Himself killed these demons.

Krsna simply acted through the agency of His devotees to let
them share the glories of His acts.

TEXTS 22—23

तपोजपज्ञानपरा मुनयो येऽर्थसाधकाः |

विश्वामित्रो गौतमश्च वरिष्ठोऽपि तथा परे ॥
ते कुरक्षेत्रया्रायां गत्वा कुष्णप्रसादतः |
भक्ति तं प्रार्थ्यं तां प्राप्याभवंस्तदक्तितत्पराः ॥
tapo-japa-jndna-para
munayo ye ‘rtha-sadhakab
visvamitro gautamads ca
vadsistho {7 tatha pare

te kuruksetra-yatrayam
gatvd krsna-prasddatahb
bhaktim tam prarthya tam prapyd-
bhavams tad-bhakti-tatparahb

tapab — austerities; japa— mantra meditation; jndna and

spiritual knowledge; parahb — intent on cultivating; munayah —
sages; ye— whose; artha—aims of life; sadhakab — as their
goals, visvdmitrah — Visvamitra; gautamah — Gautama; ca —
and; vasisthab — Vasistha;, api— and, tathad — also; pare— oth-
ers; te— they; Ruruksetra — to Kuruksetra; yatrayam — on holy
pilgrimage; gatvuad— going there; krsna-prasddatah —by the
grace of Sri Krsna; bhaktim — for pure devotion; tam — to Him;
prarthya — praying; tam — it; prapya — obtaining; abbavan —
they became; tat-bhakti— to His devotional service; tat-parah
— fully dedicated.

Thoughtful sages like Visvamitra, Gautama, and Vasistha

were intent on austerities, mantra meditation, and spiri-
tual knowledge. They had various goals in life. But while
416 / CHAPTER FIVE

they were on pilgrimage at Kuruksetra, Sri Krsna merci-

fully inspired them to pray to Him for pure devotion. Thus
they obtained it and became fully dedicated to His devo-
tional service.

COMMENTARY: Visvamitra is an especially austere sage, Gautama

an expert chanter of mantras, and Vasistha a deep knower of
spiritual philosophy. Prior to meeting Lord Krsna, they were not
pure devotees but were seeking success on the paths of mundane
religiosity, prosperity, enjoyment, and liberation. Purified and in-
spired by seeing Krsna at the holy site of Kuruksetra, these three
and other sages submitted a transcendental request, which we
find recorded in Srimad-Bhdgavatam (10.84.26):

tasyddya te dadrsimanghrim aghaugha-marsa-

tirthaspadam hrdi krtam su-vipakva-yogaib
utsikta-bhakty-upabatasayda-jiva-kosas
capur bhavad-gatim athdnugrhana bhaktan

“Today we have directly seen Your feet, the source of the holy
Ganges, which washes away volumes of sins. Perfected yogis
can at best meditate upon Your feet within their hearts. But only
those who render You wholehearted devotional service and in
this way vanquish the soul’s covering — the material mind —
attain You as their final destination. Therefore kindly show
mercy to us, Your devotees.”
Srila Sridhara Svami explains in his commentary on Srimad-
Bhagavatam that the sages considered their audience with Krsna
the ultimate reward for their accumulated religious achieve-
ments. Aware of their exceptional good fortune, they dared to
ask Krsna for the favor of pure devotional service. In case Krsna
might try to dissuade them, saying, “Why do you need devo-
tional service? Just continue performing austerities as you always
have,” they reminded Krsna that in the past the coverings of the
gross and subtle bodies were transcended only by His pure
devotees, not by impersonalist ascetics.
 PRIYA: The BELOVED / 417

TEXT 24

स्थावराश्च तमोयोनिगतास्तरुकतादयः |
रुद्धसात्विकभावाप्त्या तत्प्रेमरसवर्षिणः ॥
sthdvards ca tamo-yoni-
gatds taru-latadayahb
Suddha-sattvika-bhavaptya
tat-premad-rasa-varsinab

sthavarab — immobile creatures; ca—and; tamab—in the

mode of ignorance; yoni-gatab — born into species; taru-latd-
ddayab — trees, creepers, and so on; suddha-sattvika — of pure
goodness; bhdva — of the ecstatic mood; Gptyad — by the attain-
ment; tat-prema— of pure love for Him; rasa — the nectar-sap;
varsinah — raining down.

Even immobile creatures in species covered by the mode of

ignorance — trees, creepers, and so on — have been raised
to the consciousness of pure goodness. Now those trees and
creepers are raining down a nectar-sap of krsna-prema.

COMMENTARY: Plant life is understood to be in the mode of

ignorance, because living entities coming to the plant species
lose the power of their active senses. The trees and creepers of
Vrndavana, however, are pure devotees transcendental to the
three modes of material nature, no more covered by ignorance
than any of the inhabitants of that sacred place. Still, Narada
follows the general idea of plant life by describing them as coy-
ered by ignorance. Or, alternatively, he may be describing the
plant life outside Vrndavana in areas such as Hastinapura.
Queen Kunti referred to the condition of the trees and plants
in Hastinapura in her prayers to Krsna:

ime janapadab sv-rddbab

supakvausadhi-virudhah
vanddri-nady-udanvanto
hy edhante tava viksitaib
418 / CHAPTER FIVE

“All these cities and villages are flourishing in all respects

because the herbs and grains are in abundance, the trees are
full of fruits, the rivers flowing, the hills full of minerals, and
the oceans full of wealth. And this is all due to Your glancing
over them.” (Bhdgavatam 1.8.40) Although originally covered
by tamo-guna, the trees and plants of Hastinapura flourished,
achieving the highest treasure of love of God, because Krsna
simply looked at them. These sub-animal species were uplifted
to the pure consciousness called suddha-sattva, in which Vais-
navas realize Krsna consciousness. Or, taking another meaning
of the word suddha-sdattvika-bhava, the trees and plants of
Hastinapura manifested the sdttvika ecstasies of being stunned,
having one’s bodily hair stand on end, and so on. They con-
stantly rained down love for Krsna, in tears of love disguised as
sweet sap.

पला
हे कृष्णग्रातरस्तस्य किं वण्योपपूर्वदर्वितः |
रूपसोन्दर्यकावण्यमाधुर्याश्चर्यताभरः ॥
be krsna-bhrataras tasya
kim varnyo ‘ptirva-darsitab
rupa-saundaryda-lavanya-
maddhuryascaryata-bharah

he—O,; krsna-bhratarab — brothers of Krsna; tasya— His;

kim — how; varnyabh is to be described; aptirva-darsitah —
never before seen; ruipa-saundarya — of bodily beauty; /dva-
nya — effulgence; mddhurya — and charm, ascaryatd — of the
amazing character; bharab — the abundance.

O Krsna’s brothers, how can the infinite wonders of His

bodily beauty, His effulgence, and His charm be properly
described? Features so attractive have never been seen in
anyone else.
 PRIYA: The BELOVED / 419

COMMENTARY: Why are liberation and pure devotion obtained

more easily from Krsna than from any other form of Godhead?
Because He is supremely attractive. The beauty of His all-attractive
features has never been seen in anyone else — not in the Lord of
Vaikuntha nor in any of the incarnations of Visnu. In Narada’s
opinion, even to try to describe Krsna’s unique beauty would
be futile.

TEXT 20

अपूर्वत्वेन तस्यैव यो विस्मयविधायकः |

तथा Stet गुणाः प्रेमा महिमा केकिभूरपि ॥
apurvatvena tasyaiva
yo vismaya-vidhayakah
tatha lila gunah prema
mahima keli-bhur api

apurvatvena — being unprecedented; tasya— of Him; eva—

alone; yab—which; vismaya— astonishment; vidhadyakah —
generating; tatha — in addition; /ila— His pastimes; gunadh —
and qualities; prema — the pure love; mahima— the glorious
virtues; keli— of His sports; 014 — the places; api— also.

Those unprecedented attractive features of Krsna leave

one struck with amazement. So also do His pastimes, His
qualities, His pure love, His glorious virtues, and the places
where He sports.

COMMENTARY: Everything about Krsna is attractive, not only His

physical beauty. Everything He does is playful and full of variety.
His virtues like compassion are all perfect and unlimited. And He
loves His devotees unconditionally, as they love Him. He exhib-
its all the traits of noble character, like concern for unfortunate
persons, and submission to the desires of His devotees. Sri Vrnda-
vana forest and His other pleasure grounds also attract the hearts
420 / CHAPTER FIVE

of all who enter. The Pandavas, whom Narada has addressed as

“Krsna’s brothers,” have certainly realized these truths and are
therefore most fortunate among human beings.

01422
मन्येऽत्रावतर्ष्यन्‌ न स्वयमेवमसोौ यदि |
तदास्य भगवत्तैवाभविष्यत्मकटा न हि ॥
manye ‘trdvatarisyan na
svdyam evam asau yadi
tadasya bhagavattaiva-
bhavisyat prakata na hi

manye —I think; atra— here; avatarisyat na—had not de-

scended; svayam— in His original form; evan — in this way;
asau — He; yadi— if; tada — then; asya — His; bhagavatta —
status of being the Personality of Godhead; eva— even,
abhavisyat— would have been; prakatad — manifested; na—
101; 4i— indeed.

I think that had He not descended in His own original

form, the world would never have known His true identity
as the Personality of Godhead.

COMMENTARY: There is a logical dilemma in this description: If

the Supreme Lord’s superlative charm did not exist before Krsna’s
appearance, that charm would not be eternal. If it did exist,
then Krsna would not be superior to the other forms of Godhead.
This apparent contradiction, however, is easily resolved: Before
Krsna appeared in Mathura five thousand years ago, His eternal
complete attractiveness had not been seen in this world for a
very long time. It had been forgotten, even by the Vedic sages
and demigods. Thus without the advent of Krsna Himself, no
one would have had any idea of the extent of His perpetual
glories.
 PRIYA: The BELOVED / 421

TEXT 28

इदानीं परमां काष्ठा प्राप्ताभूत्सर्वतः स्फुटा ।

विषिष्टमहिमश्रेणीमाधुरीचित्रताचिता ॥
idanim paramdm kastham
praptabhut sarvatah sphuta
visista-mahima-srent-
maddhuri-citratacita

idadnim— now; paramam—topmost; kdstham— the limit;

prapta — reaching; abhut—has become; sarvatah — every-
where; sphuta— visible; visista exceptional; mahima— of
glories; sreni—by a series; mddhuri and of sweetness;
citrata — by varieties; dcita — marked.

Now His identity as God has been shown, for He has ap-
peared in all His splendor, adorned with His unique glories
and the varied wonders of His charming sweetness.

COMMENTARY: As long as Krsna stayed on earth everyone could

see His supreme greatness and charm. Krsna is the eternal
source of all incarnations, but because for 125 years His full glo-
ries, rarely seen, were manifest on earth, Krsna is also consid-
ered a special incarnation. In a way that transcends ordinary
logic, the extremes of divine opulence and simple charm are
simultaneously visible in Sri Krsna.

TEXT 29

PUY कारुण्यकथास्तु दूरे

तस्य प्रशस्यो बत निग्रहोऽपि ।
कंसादयः काकियपूतनाद्या
बल्यादयः प्रागपि साक्षिणोऽत्र ॥
422 / CHAPTER FIVE

krsnasya karunya-kathds tu dure

tasya prasasyo bata nigraho pi
kamsdadayah kdliya-putanddyad
baly-ddayah prag api saksino ‘tra

krsnasya — of Krsna; karunya — about the kindness; kathah —

discussion; fu— but, diére— putting aside; tasya— by Him;
prasasyab — praiseworthy; bata — indeed; nigrabab — punish-
ment; api— even; kamsa-ddayab — Kamsa and others; kdliya-
putand-ddyab — Kaliya, Putana, and others; bali-adayahb — Bali
and others; prak — previously; api — and, saksinahb — witnesses;
atra — in this matter.

We speak of Krsna’s kindness, but even the punishments

He metes out are worthy of praise. To this there have been
many witnesses — including Kamsa, Kaliya, and Putana
and, in the more distant past, Bali and others.

COMMENTARY: While Karnsa was ruling Mathura, the dread of

being killed by Krsna tormented him constantly. But as a side-
effect of this involuntary meditation, Kathsa became completely
Krsna conscious. Sukadeva Gosvami describes:

asinah samvisams tisthan

bhunjanab paryatan piban
cintaydno hrsikesam
apasyat tan-mayam jagat

“While sitting on his throne or in his sitting room, while lying on

his bed, or indeed while situated anywhere, and while eating,
sleeping, walking, or drinking, Karhsa saw only his enemy, the
Supreme Lord, HrsikeSa. In other words, by thinking of this all-
pervading enemy, Karhsa became unfavorably Krsna conscious.”
(Bhagavatam 10.2.24)
At the time of Kathsa’s death, Krsna dragged him from his
platform in the arena and jumped on his chest. Thus, as Karhsa
left his body he was able to feel Krsna’s foot on his chest and see
 PRIYA: The BELOVED / 423

Krsna’s blessed face. After Karhsa’s death, Krsna arranged a royal

funeral, attended by the Yadu princes, the cowherds of Vraja,
and Lord Krsna Himself. Like a dear friend of the family, Krsna
further consoled Karhsa’s widows and granted the vacant throne
to Kamsa’s father, Ugrasena.
Being punished by Krsna also spiritually benefited many al-
lies of Kamsa, including the wrestlers of Mathura and kings like
Jarasandha. Only the most malevolent enemies of the Lord,
namely Sisupala and Dantavakra, failed to obtain His full mercy
during their lives. These two demons displeased Krsna by com-
mitting offenses against brabmanas, but because the demons
were actually His eternal servants in disguise, in the end they
also received His mercy.
Opponents like the wrestlers Cantra and Mustika were less
culpable. Fighting against Krsna under Karhsa’s orders, they had
become infected by Kamsa’s envious spirit. Still, the wrestlers
were allowed to enjoy the favor of being embraced by Krsna
during combat, just like the cowherd boys of Vraja in their mock
fights with Krsna. Krsna also honored the wrestlers by conduct-
ing their funerals:

rdaja-yosita asvdasya
bhagaval loka-bhavanah
yam abhur laukikim samstham
hatanam samakarayat

“After consoling the royal ladies, Lord Krsna, sustainer of all the
worlds, arranged for the prescribed funeral rites to be performed.”
(Bhadgavatam 10.44.49)
Lord Balarama repeatedly captured Jarasandha in combat but
each time released him, just to glorify Jarasandha’s prowess.
Krsna, Balarama, and Their friends paid a personal visit to
Jarasandha’s palace to forever establish his reputation as a great
follower of brahminical culture and a great giver of charity.
Paundraka and other enemies of the Lord received similar merci-
ful treatment. In Text 21, by the words adimand maritah all
killed by Him in person”), Narada has implied that they all
424 / CHAPTER FIVE

attained liberation. Narada further confirmed this in a conversation

with Krsna’s father, Vasudeva:

vairena yam nr-patayabh sisupdla-paundra-

salvadayo gati-vilasa-vilokanddyaih
dhyayanta akrti-dhiyab sayanasanddau
tat-samyam adpur anurakta-dhiyam punabh kim

“Inimical kings like Sisupala, Paundraka, and Salva were always

thinking about Lord Krsna. Even while lying down, sitting, or
engaging in other activities, they enviously meditated upon the
bodily movements of the Lord, His sporting pastimes, His loving
glances upon His devotees, and other attractive features dis-
played by the Lord. Being thus always absorbed in Krsna, they
achieved spiritual liberation in the Lord’s own abode. What then
can be said of the benedictions offered to those who constantly
fix their minds on Lord Krsna in a favorable loving mood?”
(Bhdgavatam 11.5.48)
Demons who invaded Krsna’s sacred land of Gokula obtained
from Krsna even greater mercy than the kings who opposed Him
in Mathura and Dvaraka. Kaliya was blessed with the touch of
Krsna’s limbs more thoroughly than the wrestlers in Karhsa’s
arena. While Krsna enthusiastically danced on Kaliya’s heads,
the serpent received Vrndavana dust directly from Krsna’s feet, a
benefit that Kaliya’s wives praised in ecstasy:

kasyanubhavo ‘sya na deva vidmahe

tavanghri-renu-sparasddhikarah
yad-vanchaya srir lalandcarat tapo
vibaya kaman su-ciram dhyrta-vrata

“O Lord, we do not know how the serpent Kaliya has attained this
great Opportunity of being touched by the dust of Your lotus feet.
For this end, the goddess of fortune performed austerities for
centuries, giving up all other desires and taking austere vows.”
(Bhagavatam 10.16.36) Thus Kaliya received special mercy, for
Krsna used each one of Kaliya’s heads as a dancing stage. Krsna
 PRIYA: The BELOVED / 425

also accepted worship and prayers from Kaliya, issued him per-
sonal orders, and granted him the island of Ramanaka, where he
could live free from fear of his archenemy Garuda. Indeed, by
leaving the mark of the Sudarsana disc on Kaliya’s heads, Krsna
arranged for Kaliya to gain Garuda’s friendship and respect.
Krsna allowed Putana to enter Gokula respectably, appearing
among the cowherds dressed as a first-class lady. At the begin-
ning of Sukadeva Gosvami’s description of Putana’s encounter
with Krsna, we are told:

na yatra sravanddini
rakso-ghnani sva-karmadsu
kurvanti sdtvatam bhartur
yatudhanyas ca tatra hi

“My dear king, wherever people in any position perform their

occupational duties of devotional service by chanting and hear-
ing [sravanam kirtanam visnoh], there cannot be any danger
from bad elements. Therefore there was no need for anxiety
about Gokula while the Supreme Personality of Godhead was
personally present.” (Bhagavatam 10.6.3)
In other words, the witch Putana posed no threat to the in-
habitants of Gokula. Krsna allowed her to enter simply to give
her His mercy. Krsna placed His lotus feet, the object of Lord
Brahma’s meditation, on Putana’s lap and allowed her to caress
Him. By this, Yasoda and Rohini were greatly astonished:

tam tiksna-cittam ati-vadma-cestitam

viksyantara kosa-paricchadasi-vat
vara-striyam tat-prabhaya ca dharsite
niriksyamadne janani hy atisthatam

“Putana Raksasi’s heart was fierce and cruel, but she looked like a
very affectionate mother. Thus she resembled a sword in a sheath.
Although seeing her within the room, Yasoda and Rohini, over-
whelmed by her beauty, did not stop her, but remained silent
because she treated the child like a mother.” (Bhagavatam 10.6.9)
426 / CHAPTER FIVE

Thanks to having the opportunity to treat Krsna as her infant,

Putana became His mother eternally, as several authorities in
Srimad-Bhagatavam affirm. According to Sukadeva Gosvami:

putana loka-bdla-ghni
raksasi rudhirasanda
jighamsayapi haraye
stanam dattvadpa sad-gatim

“Putana was always hankering for the blood of human children,

and with that desire she came to kill Krsna; but because she
offered her breast to the Lord, she attained the greatest achieve-
ment.” (Bhdgavatam 10.6.35)
As Lord Brahma said to Lord Krsna, sad-vesdd iva putanapi
sa-kula tvam eva devapita: “You have already arranged to give
Yourself to Putana and her family members in exchange for her
disguising herself as a devotee.” (Bhdgavatam 10.14.35)
Cc

And in the words of Sri Uddhava:

aho baki yam stana-kdla-kutam

Jighamsayapayayad apy asadhvi
lebhe gatim dhdatry-ucitam tato 111८117
kam va daydlum Saranam vrajema

“Alas, how shall I take shelter of one more merciful than He who
granted the position of mother to a she-demon [Putana] although
she was unfaithful and she had prepared deadly poison to be
sucked from her breast?” (Bhdgavatam 3.2.23)
Even Putana’s dead body, restored to the horrible form of a
witch, was sanctified as Krsna’s playground:

balam ca (८1510 urasi

kridantam akuto-bhayam
gopyas turnam samabhyetya
jagrhur jata-sambhramab

“Without fear, the child Krsna was playing on the upper portion
of Putana Raksasi’s breast, and when the gopis saw the child’s
 PRIYA: The BELOVED / AONYY

wonderful activities, they immediately came forward with great

jubilation and picked Him up.” (Bhdgavatam 10.6.18) And when
her corpse was burned, it gave off a fragrance like precious
aguru, Which spread in all directions:

dahyamanasya dehasya
dhumas cdguru-saurabhah
utthitah krsna-nirbhukta-
sapady adhata-papmanah

“Because of Krsna’s having sucked the breast of the Raksasi

Putana, when Krsna killed her she was immediately freed of all
material contamination. Her sinful reactions automatically van-
ished, and therefore when her gigantic body was being burnt,
the smoke emanating from her body was fragrant like aguru
incense.” (Bhagavatam 10.6.34)
Other persons who came to Gokula also obtained special
mercy from Krsna. The sons of Kuvera entrapped in the bodies of
arjuna trees found themselves in the midst of the wonderful pas-
times of Damodara. Krsna released these two sons from Narada’s
curse, listened to their prayers, and bestowed upon them prema-
bhakti. Aghasura was graced by Krsna’s entrance into Agha’s huge
mouth along with the cowherd boys and calves. And Agha ob-
tained liberation from Krsna in a way that astounded the whole
world. His dead body served as an attraction in Vraja:

rajann djagaram carma

suskam vrndavane ‘dbhutam
vrajaukasam bahu-titham
babhuvakrida-gahvaram

“O King Pariksit, when the python-shaped body of Aghasura

dried up into merely a big skin, it became a wonderful place for
the inhabitants of Vrndavana to visit, and it remained so for a
long, long time.” (Bhdgavatam 10.12.36)
Sometimes Krsna would also punish His loving devotees in
Vraja, as when He abandoned the gopis during the rasa dance.
428 / CHAPTER FIVE

This He did to increase the intensity of their love for Him. Be-
cause Krsna was enchanted by the gopis’ love, His prime reason
for abandoning them was to hear them speak like madwomen,
in separation from Him. As He explained:

naham tu sakhyo bhajato ‘pijantun

bhajamy amisam anuortti-vrttaye
yathadhano labdha-dhane vinaste
tac-cintayanyan nibbrto na veda

“The reason I do not at once reciprocate the affection of living

beings even when they worship Me, O gopis, is that I want to
intensify their loving devotion. They then become like a poor
man who has gained some wealth and then lost it, and who thus
becomes so anxious about it that he can think of nothing else.

evam mad-arthojjbita-loka-veda-
svanam hi vo mayy anuvrttaye ‘balab
maydparoksam bhajata tirobitam
masuyitum marhatha tat priyam privab

“My dear girls, understanding that simply for My sake you had
rejected the authority of worldly opinion, of the Vedas, and of
your relatives, I acted as I did only to increase your attachment to
Me. Even when I removed Myself from your sight by suddenly
disappearing, I never stopped loving you. Therefore, My be-
loved gopis, please do not harbor any bad feelings toward Me,
your beloved.

na paraye ‘ham niravadya-samyujam

sva-sddhu-krtyam vibudhdayusapi vab
ya mabhajan durjara-geha-srnkhalah
samvyscyd tad vah pratiyatu sadhuna

“Tam not able to repay My debt for your spotless service, even
within a lifetime of Brahma. Your connection with Me is be-
yond reproach. You have worshiped Me, cutting off all do-
mestic ties, which are difficult to break. Therefore please let
 PRIYA: The BELOVED / 429

your own glorious deeds be your compensation.” (Bhdgavatam

10.32.20-22)
The mercy of Krsna’s punishment was evident not only
when He appeared in His original form in Gokula, but also in
many of His incarnations. As Sri Vamana, for example, when the
Lord arrested Bali Daityaraja and humiliated him, the Lord de-
clared to the world the strength of Bali’s sober determination.
Then, having taken away from him the throne of heaven, Lord
Vamana gave him in exchange the greater kingdom of Sutala-
loka with all its riches. The Lord took up the post of doorkeeper
at Bali's palace and defended the palace gates from the incursion
of Ravana, and when Durvasa begged Lord Vamana to leave Bali
for some time and defend Durvasa against the demon KuSa, Lord
Vamana refused to do so without Bali’s permission.
In yet other incarnations, the Personality of Godhead killed
demons like Madhu, Kaitabha, and Kalanemi, who had enjoyed
the pleasure of opposing the Lord in battle. They received great
mercy from Him. These histories are recounted in various Purd-
nas. The mercy shown by Sri Krsna through His incarnations is a
natural reflection of the supreme mercy He displays in His origi-
nal form. The source of incarnations is glorified by the glories of
each of His expansions.

740
श्रीपरीक्षिदुवाच
इति प्रगायन्‌ रसनां मुनिरनिजाम्‌
अरिक्षयन्‌ माधवकीर्तिम्पटाम्‌ |
sel aaa महत््ववर्णने
प्रभोरपीति स्वरदर्विदख्य ताम्‌ ॥
$ri-paritksid ८८८८८
iti pragayan rasanam munir nijam
asiksayan madhava-kirti-lampatam
100 pravrttasi mahattva-varnane
prabhor apiti sva-radair vidasya tam
430 / CHAPTER FIVE

Sri-pariksit uvdca— Sti Pariksit said; iti—thus; pragayan—

while singing; rasandm — tongue; munib — the sage, nijam —
his own; asiksayat — instructed; madhava — of Lord Madhava,
kirti— about the glories; lampatam— greedy; abo — oh; pra-
vrtta — busy; asi— you are; mahattva — of the greatness; var-
nane — with describing; prabhoh— of our master; a4pi— indeed;
iti— thus saying; sva-radaib — with his teeth; vidasya — biting;
tam — it.

Sri Pariksit said: While singing enthusiastically in this way,

the sage instructed his own tongue, which was greedy to
chant the glories of Lord Madhava, “Oh, you are too busy
talking about the greatness of our master!” To stop that
tongue, he then seized it with his teeth.

COMMENTARY: In jest, Narada chastised his tongue for mis-

behaving. His tongue was sincerely relishing the pleasure of
glorifying the moon born from the ocean of the Madhu dynasty,
but there was litthe hope to accomplish much by this attempt.
Brahma with his four tongues and Ananta with his thousands
had failed to fully describe the glories of Sri Madhava. How then
could Narada’s one insignificant tongue be so impudent as to try?

121 37

रसने ते महदाग्यमेतदेव यदीहितम्‌ |

किञ्चिदुच्ारयैवेषां तम्प्रियाणां स्वशक्तितः ॥
rasane te mahad bhagyam
etad eva yad ihitam
kincid uccdraydaivaisam
tat-priyanam sva-saktitah

rasane — dear tongue; te— your; mahat— great; bhagyam —

fortune; etat— this; eva — indeed; tat— that: ihitam — attempt;
kincit — something; uccdraya— please speak; eva — indeed:
 PRIYA: The BELOVED / 431

esdm — about these; tat-privandm — beloved devotees of His;

sva-saktitab — according to your ability.

“Dear tongue,” he then acknowledged, “this effort of yours

attests to your great fortune. As far as you are able, just go
on speaking something about these beloved devotees of
Krsna.”
COMMENTARY: To avoid discouraging his tongue, Narada gave it
some practical advice: “If you cannot adequately praise Krsna,
then at least try to praise His devotees. If you cannot describe the
devotees’ transcendental glories, then simply describe their ac-
tivities. If you cannot describe everything about those activities,
then just describe something. Even if you cannot speak with full
realization, speak anyway. The attempt to say something will be
all-auspicious.”
Narada proposes to his tongue: “You would do better to
glorify the Lord’s devotees than to glorify the Lord.” Although the
greatness of the devotees is also ultimately indescribable, the
Lord’s greatness has no beginning or end, defeats all attempts at
analysis and classification, and cannot be fully understood even
by the Lord Himself. To Narada, however, the Lord’s devotees
appear similar to human beings; he has seen them, so his tongue
should be able to describe their deeds. If his tongue offends the
devotees by making false statements about them or by distorting
accounts of their activities, the devotees will easily overlook those
mistakes, because devotees are always compassionate to unfor-
tunate persons. Therefore Narada recommends glorifying the
Vaisnavas as the best engagement for his tongue.

1.22
श्रीनारद उवाच
महानुभावा भवतां तु तस्मिन्‌
प्रतिस्वकं यः प्रियताविशोषः |
भवत्सु तस्यापि कुपाविटोषो
ge नीयेत स केन जिहाम्‌ ॥
432 / CHAPTER FIVE

Sri-narada uvaca
mahdadnubhava bhavatam tu tasmin
prati-svakam yah priyata-visesab
bhavatsu tasyapi krpd-viseso
dhrstena niyeta sa kena jibvam

Sri-ndradab uvdca— Sri Narada said; mahd-anubhavab — O

great self-realized souls; bhavatam— of you; tu— but; tasmin
—for Him; prati-svakam— on the part of each individually;
yah — which; priyata — love; visesah — unique; bhavatsu — for
all of you; tasya— His; api— also; krpd— mercy; visesab —
special; dhrstena — arrogant, niyeta — can bring; sab — it; Rena
— by whom; jibvadm — to the tongue.

Sri Narada continued: O great saintly Pandavas, is anyone

bold enough to let his tongue describe the unique love for
Krsna that each of you has or the special mercy He bestows
upon you?

COMMENTARY: Feeling himself unfit, Narada indicates that only

a shameless person would dare attempt to elaborate on the
greatness of each of the Pandavas. But Narada cannot stop, be-
cause his tongue is reluctant to speak about anything else and
refuses to remain silent.

TEXT 33

माता Ga यदुनन्दनस्य
तरेहाद्रमाश्सनवाक्यमेकम्‌ |
अक्रूरवक्रात्प्रथमं निरम्य
परमप्रवाहे निममज्ज सद्यः ॥
mata (110८) ८1177 yadu-nandanasya
snehardram asvdsana-vakyam ekam
akrura-vaktrat prathamam nisamya
prema-pravahe nimamajja sadyah
 PRIYA: The BELOVED / 433

mata — the mother; prtha — Prtha; iyam— this; yadu-nanda-

nasya — of the darling son of the Yadus; sneha — by affection;
ardram— moistened; dsvdsana— of consolation; vakyam—
statement; ekam— one; akrura—of Akrira; vaktrat— from
the mouth; prathamam— at first; nisamya — hearing; prema-
pravabe in a flowing current of transcendental love; nima-
maja she became submerged; sadyab — immediately.

Your mother, Prtha, once heard from the mouth of Akrura

a single statement by Krsna, sweet with affection and
meant to console her. As soon as she heard it, she plunged
into a swiftly flowing current of prema.

COMMENTARY: On one occasion in Mathura, as recounted in the

Tenth Canto of Srimad-Bhagavatam, Krsna asked Akrira to visit
the Pandavas to see how they were withstanding Duryodhana’s
harassments. Krsna told Akrura:

sa bhavan suhrdam vai nah

Sreyan Sreyas-cikirsaya
jijnasartham pandavanam
gacchasva gajasdhvayam

“You are indeed the best of Our friends, so please go to Hastina-

pura and, as the well-wisher of the Pandavas, find out how they
are doing.” (Bhagavatam 10.48.32) During this visit, the Panda-
vas’ mother, Prtha, met with Akrura. Because Akrura was a pure
Vaisnava, the very first words she heard him speak kindled in her
heart the ecstasies of love for Krsna.

TEXT 2

विचित्रवाक्येर्बहुधा Bete
स्फुटेच्रृणां AHA वक्षः |
भवत्स्वपि ASE पर सा
ररक्ष कृष्णप्रियतामपेक्ष्य ॥
434 / CHAPTER FIVE

vicitra-vakyair bahudha ruroda

sphuten nrnam yac-chravanena vaksab
bhavatsv api sneha-bharam param sa
raraksa krsna-priyatam apeksya

vicitra — vivid; vdkyaib— with words; babudhad— variously;

ruroda— she lamented; sphutet— could shatter; nrndm— of
men; yat— which; Sravanena—by hearing; vaksab— the
chests; bhavatsu— for you; api— also; sneha-bharam— the
burden of love; param — only; sa— she; raraksa — maintained;
krsna— to Krsna; priyatam— your dearness; apeksya — con-
sidering.

She often lamented with poignant words that could shatter

the heart of anyone who heard them. And she bore the
burden of love for all of you, staying tied to you only be-
cause you are very dear to Lord Krsna.

COMMENTARY: Mother Prtha fully trusted Krsna’s protection be-

cause she was a surrendered devotee. Her complaints and ex-
pressions of anxiety did not arise from a materially contaminated
consciousness, but rather were her own special symptoms of
ecstasy. She did not hesitate to open her heart directly to Krsna,
as she did during the reunion at Kuruksetra:

krsna krsna mahd-yogin

visvatman visva-bhavana
prapannam pahi govinda
sisubhis cadvasidatim

ndnyat tava padambhojat

pasyami Saranam nrnam
bibhyatam mrtyu-samsarad
isvarasydpavargikat

“Krsna, Krsna! O great yogi/O Supreme Soul and protector of the

universe! O Govinda! Please protect me, who have surrendered
 Srila Sanatana Gosvami
The author of Sri Brhad-bhdgavatamrta
। च

The generous brabmana swiftly built a handsome altar, placed the

Salagrama-sila on an auspicious golden throne, and worshiped the
Lord with great devotion. (1.28-30)
When Narada recited prayers glorifying Lord Siva as the supreme
, at once
controller of the universe, Lord Rudra, the best of Vaisnavas
covered his ears and angrily replied, “I am not the Lord of the universe,
nor an object of Krsna’s mercy! | am just a poor soul always hankering
for the favor of the servants of His servants. ” (3.97)
Delighted to hear glorified the names of the Lord he worshiped,
Hanuman jumped from where he stood and caught hold of Narada
by the neck. (4.59)
They saw that Sri Narada had arrived and that he was acting strange.
Standing up, they brought him carefully to where they had been sitting.
They took a moment to restore him to a condition closer to normal and
wiped dry his face, wet with tears of love. (6.9-10)
Balarama gently placed a flute in the waist of Krsna’s dhoti, a buffalo
horn and stick in Krsna’s hands, a garland of kadamba flowers around
His neck, a peacock-feather ornament on His head, and newly fashioned
rings of gunja berries on His ears. (7.20)
 when
Krsna said: “O weak-minded Satrajiti, just as you grew angry
are
Rukmini obtained special favors like the parijdta flower, now you
angry at Our intense love for the people of Vraja. Silly woman, don't
you know that I am ruled by their desires?” (7.90-91)
Narada partook of excellent food and drink with the two Lords. (7.147)
 PRIYA: The BELOVED / 435

to You. I and my sons are being overwhelmed by trouble.

For persons fearful of death and rebirth, I see no shelter other
than Your liberating lotus feet, for You are the Supreme Lord.”
(Bhadgavatam 10.49.11-12)
Naturally for a pure devotee of Krsna, Prtha wanted to give
all her love to Him, forgetting material attachments to family
and everything else. But because her sons were also exclusive
devotees of Krsna, she maintained her affection for them.

TEXT 35

चिरेण द्वारकां गन्तुमुद्यतो यदुजीवनः |

काकुस्तुतिभिरावृत्य स्वगृहे रक्ष्यतेऽनया ॥
cirena dvarakam gantum
udyato yadu-jivanah
kaku-stutibhir avrtya
sva-grhe raksyate ‘naya

cirena — for a long time; dvdrakam — for Dvaraka; gantum —

to leave; udyatah — attempting; yadu-jivanahb — the life of the
Yadus; kaku— plaintive; stutibhib—with prayers; dvrtya —
being enveloped; sva-grhe— in her home; raksyate— is kept;
anayda — by her.

Krsna, the life of the Yadus, tried for a long time to leave
for Dvaraka, but by enveloping Him with plaintive prayers
she kept Him in her home.

COMMENTARY: Sri Krsna had stayed with the Pandavas through-

out the war between Yudhisthira and Duryodhana. But He was
also yadu-jivana, the life of the Yadus, so without His presence
the residents of Dvaraka seemed almost dead. Krsna tried to
leave Hastinapura to return to the Yadus, but Mother Prtha dis-
suaded Him with her prayers and induced Him to stay a few
months longer. Those prayers of Prtha are included in the First
Canto, Chapter Eight, of Srimad-Bhdgavatam.
436 / CHAPTER FIVE

10101

युधिष्ठिरायापि महाप्रतिष्टा
लोकद्वयोत्कृष्टतरा प्रदत्ता |
तथा जरासन्धवधादिना च
भीमाय तेनात्मन एव कीर्तिः ॥
yudhisthirayapi maha-pratistha
loka-dvayotkrstatara pradatta
1८104 jarasandha-vadhadina ca
bhimdya tendatmana eva kirtib

yudbhisthiraya —to Yudhisthira; api— also; mahd-pratistha —

high prestige; /oka-dvaya — in the two planetary systems; wtkrsta-
tard — the most exalted; pradatta — bestowed; tatha — in addi-
tion; jardsandha — of Jarasandha; vadha-ddina — by the killing
and so on; ca—and; bhimaya—to Bhima; tena—by Him;
dtmanah — of his own only; eva — indeed; kirti — fame.

Krsna bestowed upon Yudhisthira the highest prestige,

greater than that of anyone else in the upper and lower
worlds. And by favors like allowing Bhima to kill Jara-
sandha, Krsna granted Bhima unequaled fame.

COMMENTARY: To enhance the reputation of King Yudhisthira,

Krsna encouraged him to perform the Rajasuya sacrifice. Krsna
helped the Pandavas dispose of Jarasandha, who was the major
obstacle to this sacrifice, by giving Bhima the honor of defeating
Jarasandha in one-to-one combat. During Jarasandha’s repeated
attacks on Mathura, Krsna Himself had gotten many opportuni-
ties to kill him, but Krsna patiently waited for the suitable oppor-
tunity so that the credit would go to Bhima.

TEXT 877

भगवानयमज्जुनश्च तत्‌-
प्रियसख्येन गतः प्रपिद्रताम्‌ |
 PRIYA: The BELOVED / 437

न पुराणशतैः परैरहो
महिमा स्तोतुममुष्य शक्यते ॥
bhagavadn ayam arjunds ca tat-
priya-sakhyena gatah prasiddhatam
na puranad-sataib parair abo
mahima stotum amusya sakyate

bhagavan — the godly person; ayam— he; arjunab — Arjuna;

ca— and; tat— with Him; priya-sakhyena— by virtue of inti-
mate friendship; gatab — achieved; prasiddhatam — fame; na
— not, purana-sataib — by hundreds of Purdnas; paraih—
other; abo — oh; mahimad — glories; stotum— to praise; amusya
— of Him; sakyate— can be done.

Saintly Arjuna became renowned throughout the world for

his intimate friendship with Krsna. I can never sing all the
glories of Arjuna even if I recite hundreds of Puranas.

COMMENTARY: Narada calls Arjuna bhagavan out of great re-

spect. This term is usually reserved for God, but the sage could
justify using it by citing this scriptural definition:

utpaitim pralayam caiva

bhutdandm 4८11117 gatim
vetti vidyam avidyam ca
sa vacyo bhagavan iti

“A person who knows about the creation and destruction of the

universe, the karmic comings and goings of embodied creatures,
and the forces of enlightenment and illusion may be called bha-
gavan.” (Visnu Purdna 6.5.78)

TEXT 38

नकुलः सहदेवश्च यादृक्प्रीतिपरौ यमो ।

अग्रपूजाविचारादौ सर्वस्तद्ु्तमीक्षितम्‌ ॥
438 / CHAPTER FIVE

nakulah sahadevds ca
yddrk-priti-parau yamau
agra-puja-vicarddau
sarvais tad vrttam itksitam

nakulah — Nakula; sahadevahb — Sahadeva; ca— and; yddrk

— of which sort; priti— love; parau — fixed in; yamau— the
twins; agra-puja — of the initial worship of the most respectable
person attending the sacrifice; vicdra — in the decision; ddau —
and in other matters; sarvaib — by everyone; tat— their; vrttam
— behavior; iksitam — witnessed.

And as for Nakula and Sahadeva, everyone has seen many

times how fixed they are in love for Krsna, as shown, for
example, by how those twins behaved in the deliberations
on whom to worship first in the Rajasuya.

COMMENTARY: The twins Nakula and Sahadeva worked together

so closely that whatever either of them did could as well have
been done by the other. And everything either of them did was
impelled by pure love for Krsna.

TEXT 39

श्द्रौपदी च हरिणा स्वयमेव राज-

सूयादिषत्सववरेष्वभिषिक्तकेरा |
सम्बोध्यते प्रियसतखीत्यवितात्रिपुत्र-
दुःलासनादिभयतो हतसर्वशोका ॥
sri-draupadi ca harind svayam eva raja-
suyddisutsava-varesv abhisikta-kesa
sambodbyate priya-sakhity avitdtri-putra-
dubsdsanddi-bhayato hrta-sarva-Soka

sri-draupadi — Sri Draupadi; ca — and; harind — by Lord Hari;

svayam — personally; eva — indeed; rdjastiya — at the Rajastya;
 PRIYA: The BELOVED / 439

ddisu and other; utsava— festivals; varesu— most impor-

tant, abbisikta— anointed; kesab— whose hair; sambodhyate
is called; priya-sakhi— dear friend; iti— thus; ८८11८ — pro-
tected; atri-putra — of the son of Atri (Durvasa); dubsSdsana-ddi
— and of Duhsasana and others; bhayatah — from fear; hrta —
removed; sarva — all; SokG — whose sorrow.

Lord Hari personally sanctified Sri Draupadi’s hair during

the Rajasuya sacrifice and other special festivals. He would
call Draupadi “dear friend.” He relieved her of fear of Atri’s
son Durvasa and fear of others, including Duhsasana. He
removed all her sorrow.

COMMENTARY: During the Rajasuya and other sacrifices, Krsna

with His own hand sprinkled Queen Draupadi’s hair with water
from the ritual vessel sanctified by mantras. He spoke to her
with the affection reserved for intimate family members. He pro-
tected her in frightening situations involving Durvasa Muni, the
temperamental son of Atri, and saved her from the shame of
being disrobed by Duhsasana in the royal assembly. Finally, Krsna
relieved all her pain by destroying Duhsasana and his friends at
Kuruksetra.

TEXT 40
आस्वादनं श्रीविदुरोदनस्य
श्रीमीष्मनिर्याणमहोत्सवश्च |
तत्तत्कृतत्वादुखपक्षपात-
स्यापेक्षयेवेति विचारयघ्रम्‌ ॥
dsvadanam Ssri-viduraudanasya
Sri-bhisma-nirydnd-mahotsavds ca
tat-tat-krta-tvddrsa-paksda-pdta-
syapeksayaiveti vicdrayadhvam

dsvadanam — the tasting; Sri-vidura — of Sri Vidura; odanasya

—of the porridge; Ssri-bhisma— of Sri Bhisma; nirvana — of
440 / CHAPTER FIVE

the passing away; mahd-utsavah — the festival; ca— and; tat-

tat—in each such instance; krta—taken; tvuddrsa— your;
paksa-pdatasya — of the choice of taking the side; apeksaya —
taking into account; eva — indeed; iti— thus, vicdrayadhvam
— please judge.

Krsna relished Sri Vidura’s porridge and organized the cele-

bration of Sri Bhisma’s passing away. Please, therefore,
judge your own standing from how in many controversies
both Vidura and Bhisma took your side.

COMMENTARY: Sri Krsna appeared partial to both Vidura and

Bhisma. Even though Vidura was the son of a lowborn sudrani,
Krsna happily shared Vidura’s humble food, praising it as very
tasty. And Krsna graced Bhisma with His presence as Bhisma
was passing away on the battlefield. Nirvana means “the soul’s
exit from the body,” but as applied to a perfect transcendentalist
like Bhisma it also means “merging into the existence of God.”
For devotees of the Lord, merging into His existence can only
mean attaining a spiritual body and entering the eternal kingdom
of Vaikuntha. Because Grandfather Bhisma saw Krsna before his
eyes at the moment of death, Bhisma certainly achieved the
Vaikuntha liberation deserved only by pure devotees.
It appears, then, that Krsna highly favored Vidura and Bhisma,
even more than He favored the Pandavas. But here Narada cor-
rects that popular misunderstanding. Why indeed were Vidura
and Bhisma so dear to Krsna? Krsna was pleased with them not
only because of their own devotional service, which was not that
exceptional, but mainly because they served the Pandavas, pro-
tecting them from Duryodhana and other enemies. Vidura and
Bhisma earned high esteem in the opinion of the Lord by giving
shelter and affection to sons of Prtha when they were helpless.

(1111

अहो बत महाश्चर्यं कवीनां गेयतां गताः |

भवदीयपुरसखीणां ज्ञानभक्तचुक्तयो हरौ ॥
 PRIYA: The BELOVED / 441

aho bata mahdascaryam

(९८117477 geyatam gatah
bhavadiya-pura-strindm
jnana-bhakty-uktayo harau

abo— oh; bata— indeed; mahd-dscaryam— most amazing;

kavinam — by poets; geyatam — the status of being sung; gatah
— achieved; bhavadiya — your; pura — of the city; strindm—
of the women; j7idna — joined with transcendental knowledge;
bhakti— and devotion; uwktayah — the words; harau— about
Lord Hari.

Truly, the words spoken by the ordinary women of your

city amaze me. Those words, focused on Krsna and imbued
with transcendental knowledge and devotion, are praised
in songs by accomplished poets.

COMMENTARY: Generally speaking, the citizens of a state are

virtuous when their rulers are virtuous. As Vyasadeva and other
sages depict in their epics, everyone in Hastinapura under the
administration of Yudhisthira and his brothers was saintly and
learned. In the First Canto of Srimad-Bhdgavatam, the women
standing on the roofs of Hastinapura spoke to one another while
Krsna was passing on the road. Their first comments sounded
like those of profound scholars:

sa vai kilayam purusah purdtano

ya eka asid avisesa dtmani
agre gunebhyo jagad-dimanisvare
nimilitatman nisi supta-Saktisu

“Here He is, the original Personality of Godhead as we definitely

remember Him. He alone existed before the manifested creation
of the modes of nature, and in Him only, because He is the
Supreme Lord, all living beings merge, as if sleeping at night,
their energy suspended.” (Bhadgavatam 1.10.21) Then the women
began speaking like Vaisnavas steeped in devotional ecstasy:
442 / CHAPTER FIVE

aho alam slaghya-tamam yadoh kulam

aho alam punya-tamam madhor vanam
yadd esa pumsdm rsabhabh priyah srivab
svd-janmana cankramanena cancati

“Oh, how supremely glorious is*the dynasty of King Yadu, and

how virtuous the land of Mathura, where the supreme leader of all
living beings, the beloved husband of the goddess of fortune, has
taken His birth and wandered in His childhood.” (Bhdgavatam
1.10.26)
Since the Pandavas were the leaders of a community in which
the ordinary people spoke like this, the Pandavas must have been
exceptionally saintly.

TEXT 42
सहेकपोत्रेण कयाधुनन्दनो
ऽनुकम्पितोऽनेन कपीन्द्र एकलः |
ससर्वबन्धुः स्वजना भवदा
महाहरेः प्रेमकृपाभरास्पदम्‌ ॥
sahaika-pautrena kayadhu-nandano
nukampito ‘nena kapindra ekalah
sd-sarva-bandhuh sva-jana bhavddrsa
maha-hareh prema-krpa-bharaspadam

saha— along with, eka-pautrena— one grandson; kayddhu-

nandanab — the son of Kayadhu (Prahlada); anukampitab —
shown mercy; anena — by Him; kapi-indrab — the best of mon-
keys (Hanuman); ekalah — alone: sa— along with; sarva — all:
bandbhub — their family members; sva-janab — along with their
subordinates; bhavddrsab — such as you; mahd-hareh — of the
Supreme Lord Hari; prema— of the love; krpa—and mercy;
bhara — of the full extent; dspadam — the recipients.

When Prahlada, the son of Kayadhu, obtained the Su-

preme Lord’s grace, he did so along with a grandson.
 PRIYA: The BELOVED / 443

The best of monkeys was favored alone. But you rare

souls have received the complete love and mercy of
the great Lord Hari with all your family members and
subordinates.

COMMENTARY: Here Narada confirms the assertions by Prahlada

and Hanuman that the Pandavas are greater devotees. Other
than Prahlada, the only pure devotee among HiranyakaSipu’s
descendants was Prahlada’s grandson Bali. Hanuman alone in
his family received Lord Ramacandra’s mercy, since Hanuman
was a lifelong brabmacari and so had no offspring. The Pan-
davas, in contrast, shared Krsna’s mercy with their entire family
and entourage. According to one interpretation, bandhu in this
verse means the Pandavas’ sons, wives, and other relatives, while
svd-janah means their ministers and the residents of their capital.
Or, alternatively, bandhu means the relations of the Pandavas by
marriage, like King Drupada and King Virata, sudb means their
blood relatives, including Duryodhana and his brothers, and
11166 means their servants and citizens. Either way, everyone
associated with the Pandavas obtained the mercy of Sri Krsna,
the all-attractive source of all expansions of Godhead.

TEXT 43

उद्दिर्य यान्‌ कोरवसंसदं गतः

कृष्णः समक्षं निजगाद मादृशाम्‌ |
ये पाण्डवानां सुहदोऽथ वेरिणप्‌
ते तादा मेऽपि ममासवो हि ते ॥
uddisya yan kaurava-samsadam gatab
krsnab samaksam nijagdda madrsam
ye pandavanam subydo ‘tha vairinas
te tadrsa me ‘pi mamasavo hi te

uddisya — referring to; yan — whom; kaurava — of the Kaura-

vas; samsadam — to the court; gatah — having come; krsnab —
444 / CHAPTER FIVE

Krsna; samaksam — in their presence; nijagdda — said; mddr-

sam — of persons like me; ye — those who; pandavanam — of
the Pandavas; swhrdab — well-wishing friends; atha — or; vairi-
nab —enemies; te—they; tddrsab— likewise; me—to Me;
api— also; mama — My; asavah — life airs; hi— indeed; te—
they.

Once, in the court of the Kauravas, with me and other

sages present, Krsna said of you, “A friend of the Pandavas
is My friend, and their enemy My enemy. The Pandavas are
My very life airs.”

COMMENTARY: Whatever Krsna says must be absolutely true,

especially what He says in the presence of pious sages like
Narada. So by making this declaration in such a respectable
public forum, Krsna ensured that His feelings for the Panda-
vas would become well known throughout the world. Just
as the five prdnas maintain the spirit soul in a living body,
the five Pandavas assisted Krsna in His pastimes; and as the life
air is very dear to the soul, the Pandavas were very dear to
Krsna. Krsna therefore says in the Mahabharata (Udyoga-parva
89.28):

yas tan dvesti sa mam dvesti

yds tan anu sa mam anu
aikdatmyam agatam viddhi
pandavair dharma-caribhib

“He who hates the Pandavas hates Me, and he who follows them
follows Me. Know that I am one in spirit with the righteous
Pandavas.” And Krsna elsewhere says:

dvisad-annam na bhoktavyam
dvisantam naiva bhojayet
pandavan dvisase rdjan
mama prana hi pandavab
 PRIYA: The BELOVED / 445

“One should not eat the food of one who is hateful, nor should
one feed a hateful person. You, O king, hate the Pandavas, and
the Pandavas are My very life airs.”

TE 114

asa ममाहो भवतां गुणान्‌ किलः

ज्ञातु च वक्तं WAT एकलः |
निर्णातमेतत्तु मया महाप्रभुः
सोऽत्रावतीणों भवतां कृते परम्‌ ॥
dharstyam mamadho bhavatam gundn kila
Jnatum ca vaktum prabhavet sa ekalah
nirnitam etat tu maya mahd-prabhub
so 'travatirno bhavatam krte param

dharstyam — arrogance; mama — my; aho— oh; bhavatam —

your; gumdn— good qualities; kila— indeed; jridtum— to be
aware of; ca— and; vaktum— to describe; prabhavet iS Ca-
pable; sab — He (Krsna); ekalab — alone; nirnitam — definitely
decided; etat— this; tu — but; mayad— by me; mahd-prabhuh
— the Supreme Personality of Godhead; sab — He; atra — here;
avatirnah — descended; bhavatam— of you; krte —for the
sake; param — only.

Just see my arrogance! Only Krsna can adequately know

and describe your good qualities. But at least I am con-
vinced that the Supreme Lord has descended to this world
only for the sake of you.

COMMENTARY: It is evident from Krsna’s dealings with the Pan-

davas that Krsna understood their sublime character. No one
but Krsna was fully qualified to reciprocate with them. Narada,
ashamed to have impudently tried to glorify the brothers, apolo-
gizes by submitting one fact of which he is certain: Sri Krsna
descended to this world only to please the Pandavas and spread
their fame.
446 / CHAPTER FIVE

८५.>4 9;

श्रीपरीक्षिदुवाच
अथ क्षणं लज्जयेव मौनं कृत्वाथ निःधसन्‌ |
GRIST मातृभ्रातृपलीभिरन्वितः ॥
Sri-pariksid uvdca
atha ksanam lajjayeva
maunam krtvatha nibsvasan
dharma-rajo ’bravin matr-
bhratr-patnibhir anvitab

Sri-pariksit uvaca — Sri Pariksit said; atha— then; ksanam— for

a moment; /ajjaya — with embarrassment; iva — as if; maunam
— silence; krtvud — maintaining; atha— and then; nibsvasan —
sighing, dbarma-rajah — the king of religion (Yudhisthira); abra-
vit — spoke; matr— by his mother; bhratr— brothers; patnibhib
—and wife; anvitah — joined.

Sri Pariksit said: For a moment, Dharmaraja Yudhisthira

remained quiet, and then he sighed, as if embarrassed. At
last he spoke, followed in turn by his brothers, wife, and
mother.

COMMENTARY: Hearing his own praise embarrassed Yudhisthira,

or so it seemed. Closer to the truth, however, is that he took this
exaggerated praise to be false and thought that Narada was teas-
ing him. In either case, Yudhisthira felt sufficiently moved to sigh
audibly, even in front of his mother and younger brothers.

TEXT 46

वावदूकटिरोधार्य नैवास्मासु कृपा हरेः |

विचार्याभीकष्णमस्माभि्जातु काप्यवधार्यते ॥
vavaduka-siro-dharya
ndivasmasu krpd hareh
 PRIYA: The BELOVED / 447

vicaryabhiksnam asmdbhir
jdtu kapy avadharyate

vavaduka — of brilliant speakers; sirab-dharya— O crest jewel;

na eva— not at all; asmdsu— for us; (त -- mercy; hareh —
of Lord Hari; vicadrya — being considered; abhiksnam— for a
long duration; asmabhib — by us; jatu— at all; ka api— any;
avadharyate — is ascertained.

Yudhisthira said: O crest jewel of brilliant speakers, Lord

Hari has no mercy for us. We cannot remember any mercy
He has shown us, even after we consider this for a long time.

COMMENTARY: By calling Narada an eloquent speaker, Yudhi-

sthira subtly accused him of distorting the truth. In Yudhisthira’s
opinion, proof that Krsna blessed him and his brothers with spe-
cial favor cannot be found.

TEXT 47

प्राकृतानां जनानां हि मादुगापद्रणेक्षया ।

कृष्णभक्तो प्रवृत्तिश्च विश्वासश्च हसेदिव ॥
prakrianam jananam hi
mddrg-apad-ganeksaya
krsna-bhaktau pravyttis ca
visvdsas ca hrased iva

prakrtandm — materialistic; janadnam — of persons; bi— indeed;

mddrk—like us; dpat— of disasters; gana—the multitude;
iksaya — by observing; krsna-bhaktau — for devotional service
to Krsna; pravrttip — the inclination; ca — and; visvdsab — faith,
ca— and: hraset— might diminish; iva — as if.

If ordinary materialists see the many calamities that have

come upon us, their faith and their inclination to serve
Krsna are likely to wither.
448 / CHAPTER FIVE

COMMENTARY: In texts 47 through 56, King Yudhisthira refutes

the idea that the Pandavas possess Krsna’s mercy. Simple people
believe, “Krsna’s devotees never suffer misfortune.” Yudhisthira
says that when such people see the Pandavas’ extreme adversi-
ties, this faith will be spoiled. But since he knows that the oppo-
site is true — that by hearing about Krsna’s loving dealings with
the Pandavas people gain faith — Yudhisthira qualifies his state-
ment with the word iva (as if”).

TEXT 48

एतदेवातिकषटं नस्तदेकप्राणज्जीविनाम्‌ |
विना प्राणिनां Ye मीनानां च विना जलम्‌ ॥
etad evati-kastam nas
tad-eka-prana-jivinam
vindnnam praninam yadvan
minanam ca vind jalam

etat— this; eva — certainly; ati-kastam — extremely painful; nab

— for us; tat— He; eka — only; prana— as the breath; jivindm
— whose lives; vind — without; annam— food; praninam—
of living beings; yadvat— just as; mindnadm— of fish; ca—
and; vind — without; jalam— water.

This would surely cause us great distress, for we have dedi-

cated our life and breath only to Him. We would suffer like
embodied creatures without food or like fish deprived of
water.

COMMENTARY: The Pandavas do not resent having been sub-

jected to so many troubles, but they feel responsible for di-
minishing the faith of other devotees, and this makes them
sad. Only the force of Krsna’s affection keeps the Pandavas
alive.
 PRIYA: The BELOVED / 449

TEXT 49

अतोऽर्थितं मया यज्ञसम्पादनमिषादिदम्‌ |

निष्ठां दरौय भक्तानामभक्तानामपि प्रभो ॥
ato ‘rthitam maya yajna-
sampddana-misdd idam
nistham darsaya bhaktanam
abhaktanam api prabho

atah — therefore; arthitam — requested; maya — by me; yajra

—of a sacrifice; sampddana— of the arranging; misadt— on
the pretext; idam — this; nistham — position, darsaya — please
demonstrate; bhaktanam — of the devotees; abhaktandm — of
the nondevotees; api— and; prabho — O master.

Therefore, on the pretext of arranging a sacrifice, I begged

Him, “Dear master, please show how the fortunes of the
devotees and the nondevotees differ.

COMMENTARY: Yudhisthira did not undertake the demanding

Rajasuya-yajna for the power and fame it would earn him. He
and his brothers were untouched by such material motives. He
wanted only to help the world better understand the glories of
Krsna and His devotees:

tad deva-deva bhavatas carandravinda-

sevanubhavam iha pasyatu loka esab
ye tvam bhajanti na bhajanty uta vobhayesam
nistham pradarsaya vibho kuru-srnjayanam

“Therefore, O Lord of lords, let the people of this world see the
power of devotional service rendered to Your lotus feet. Please
show them, O almighty one, the position of those Kurus and
Srnjayas who worship You, and the position of those who do
not.” (Bhagavatam 10.72.5)
450 / CHAPTER FIVE

TEXTS 50-51

ahaa यतो टोकाः सवे त्वदुक्तसम्पदः |

एेहिकामुष्मिकीश्चित्राः रुद्धाः सर्वविलक्षणाः ॥
भूत्वा परमविश्वस्ता भजन्तस्त्वत्पदाम्बुजम्‌ |
निर्दुःखा निर्भया नित्यं सुखित्वं यान्ति सर्वतः ॥
lokayanto yato lokab
sarve tvad-bhakta-sampadah
aihikamusmikis citrah
suddhab sarva-vilaksanah

bhutva parama-visvasta
bhajantas tvat-padambujam
nirdubkha nirbhaya nityam
sukhitvam yanti sarvatah

lokayantah — seeing; yatab — because of which; lokab — peo-

ple; sarve all; tvat-bhakta — of Your devotees; sampadah —
the assets; aibika — in this world; @musmikih — and in the next;
citrab — wonderful; suddhab— pure; sarva-vilaksanadb — al-
together unique; bbhutvud— becoming; parama— completely;
visvastab — convinced; bhajantah — worshiping; tvat— Your;
pada-ambujam — lotus feet; nirdubkhab — free from misery;
nirbbayab — free from fear; nityam— eternally; sukbitvam —
the state of being happy; yanti— they will attain; sarvatah — in
all respects.

“By this sacrifice, all people will see the wonderful assets
that belong to Your devotees in this life and the next,
opulences all-pure and utterly distinct from material as-
sets. Then, gaining absolute trust in You, people will wor-
ship Your lotus feet, become ever free of misery and fear,
and achieve happiness in all respects.”

COMMENTARY: People tend to be strongly influenced by the ex-

ample of their leaders. The Pandavas fulfilled their sovereign
 PRIYA: The BELOVED / 451

responsibilities perfectly. By the devotion and precise care with

which they carried out the Rajastya sacrifice, by the perfect jus-
tice of their administration in this life, and by the exalted position
among the demigods they were sure to attain in the next, the
Pandavas inspired the innocent people to follow the path of
devotional service to Krsna. Everyone could see that the extraor-
dinary wealth and power of the Pandavas was untainted by ma-
terial faults because that wealth and power was intended only
for the service of Krsna.

TEXT 52

सम्प्रत्यभक्तानस्माकं विपक्षास्तान्‌ विनाञ्य च ।

राज्यं प्रदत्तं यत्तेन शोकोऽभूतपूर्वतोऽधिकः ॥
sampraty abhaktan asmadkam
vipaksams tan vindsya ca
rdjyam pradattam yat tena
Soko ‘bhut purvato ‘dhikah

samprati— now; abhaktdn — nondevotees; asmadkam— our;

vipaksdn — antagonists; tan—them; vindsSya—having de-
stroyed; ca — and; rajyam — kingdom; pradattam — given; yat
— in that; tena— by this; sokab— unhappiness, abhit— be-
came; plirvatah — than before; adhikah — greater.

Now our nondevotee enemies have been destroyed, our

kingdom returned to us — and our grief made greater than
ever before.

COMMENTARY: After the Rajasta sacrifice and the Kuruksetra

war, Jarasandha, Sisupala, Duryodhana, and their allies were all
dead, but in fact their existence had been “annihilated” in an
even fuller sense, because they were never to take birth again.
And although the Pandavas, after long years of suppression,
were free to rule, in Yudhisthira’s opinion they had been happier
when struggling against one threat of destruction after another.
452 / CHAPTER FIVE
TEXT 5

द्रोणभीष्मादिगुरवोऽभिमन्युप्रमुखाः सुताः |
परेऽपि बहवः सन्तोऽप्मद्धेतोर्निधनं गताः ॥
drona-bhismddt-guravo
bhimanyu-pramukhab sutah
pare {1 bahavab santo
smad-dhetor nidhanam gatah

drona-bhisma-ddi— Drona, Bhisma, and others; guravab—

venerable teachers; abhimanyu-pramukhadb — headed by Abhi-
manyu; sutdb— sons; pare— others; api—also; bahbavah —
many; santab saintly persons; asmat-hetoh — on our account;
nidbanam — demise; gatab — met.

It is our fault that many saintly persons met their demise,

including venerable teachers like Drona and Bhisma, and
sons like Abhimanyu.

COMMENTARY: This is why gaining the kingdom brought no

happiness to the Pandavas. Most of their noble relatives, many
of them saintly devotees of Krsna, had been killed in the
conflict for sovereignty. Yudhisthira blamed himself for these
deaths, since the war had been fought to install him on the
throne.

TEXT 54

स्वजीवनाधिकप्रार्थ्यश्रीविष्णुजनसङ्गतेः |
विच्छेदेन क्षणं चात्र न Aa लभामहे ॥
sva-jivanddhika-prarthya-
Sri-visnu-jand-sangateh
vicchedena ksanam cdtra
na sukhamsam labhamahe
 PRIYA: The BELOVED / 453

sva-jivana — than our own lives; adbika— more; prarthya—

desirable; sri-vismu-jana — of the devotees of Sri Visnu; sariga-
teh — of the association; vicchedena — because of the depriva-
tion; Rsanam— a single moment; ca — and; atra — here; na —
not; sukba— of happiness; amisam a fragment; labhamahe
— we can find.

The company of those devotees of Sri Visnu is more desira-

ble to us than life itself. Deprived of that association, we
can no longer find any happiness.

TEXT 55

श्रीकष्णवदनाम्भोजसन्दर्नसुखं च तत्‌ |
कदाचित्कार्ययोगेन केनचिज्जायते चिरात्‌ ॥
Sri-krsna-vadanambhoja-
sandarsana-sukham ca tat
kadacit karya-yogena
kendcij jayate cirat

Sri-krsna — of Sri Krsna: vadana-ambhoja— the lotus face;

sandarsana — from seeing; sukham— the happiness; ca — and;
tat — that; kaddcit — once in a while; kRarya-yogena — because
of some obligation; Renacit somehow; jdyate — arises; cirat
— after a long time.

We enjoy the pleasure of seeing Sri Krsna’s lotus face only

once in a while, when after long times absent He visits us
on some business.

COMMENTARY: Krsna did return to Hastinapura a few times after

the Kuruksetra war, as when Yudhisthira invited Him to attend
the ASsvamedha sacrifices. But these few visits were far too short
to allay the pain of separation the Pandavas suffered most of the
time.
454 / CHAPTER FIVE

7.16

यादवानेव सद्रन्धून्‌ द्रारकायामसो वसन्‌ |

सदा परमसदाग्यवतो रमयति प्रियान्‌ ॥
yddavan eva sad-bandhiun
dvarakdyam asau vasan
sada parama-sad-bhagya-
vato ramayati priyan

yddavan — the Yadavas; eva — alone; sat— true; bandhun —

His friends; dvudrakayam— in Dvaraka; asau— He; vasan—
residing; sada — always; parama — supreme; sat-bhagya-vatah
— who possess good fortune; ramayati — He gives satisfaction;
priyan — to His dear friends.

The Yadavas alone are His true friends. Living always with
them in Dvaraka, He is always busy satisfying those dear
and supremely fortunate friends.

COMMENTARY: Narada might suggest to the Pandavas that Krsna

will soon finish His business and return to them, because to Krsna
they are dearer than anyone else. No, Yudhisthira replies, the
Yadavas are even more dear. Krsna very much favors the Yadavas
simply because they are the most exalted members of the Lord’s
own dynasty. Moreover, the Yadavas are endowed with the price-
less treasure of pure love for Krsna. Therefore Krsna goes out of
His way to keep them always happy. Yudhisthira reasons that
since the Yadavas are enjoying Krsna’s company and the Pandavas
are not, the Yadavas must be more favored.

00 7.4 7

अस्मासु यत्तस्य कदापि दौत्यं

सारथ्यमन्यच्च भवदिरीकष्यते |
तदुरिभारक्षपणाय पाप-
ARM धर्मस्य च रक्षणाय ॥
 PRIYA: The BELOVED / 455

asmadsu yat tasya kadapi dautyam

sdrathyam anyac ca bhavadbhir iksyate
tad bhuri-bhara-ksapandaya papa-
ndsena dharmasya ca raksandaya

asmdsu — in connection with us; yat— which; tasya— His;

kada api—on occasions; dautyam— carrying messages; sd-
rathyam — driving chariots; anyat— other engagements; ca —
and; bhavadbhib — by your good self; tksyate — are seen; tat —
that; bhburi— heavy; bhdra — of debts; ksapandadya — for the ab-
solving; papa — of sinful reactions; ndSena— by the destroying;
dharmasya — of religious principles; ca— and; raksandya —
for the protecting.

From time to time you have observed Him carrying mes-

sages, driving chariots, and doing other services for us.
But He does these things only to absolve Himself of His
debts to us, destroy our sins, and protect our religious
principles.

COMMENTARY: In addition to acting as the Pandavas’ messenger,

charioteer, and general servant, Krsna also offered them advice
as a royal counselor and killed irreligious miscreants on their
behalf. But in Yudhisthira’s opinion the impartial Supreme Lord
never acted out of preference toward the Pandavas.

TEXT 58

श्रीपरीक्षिदुवाच
अथ श्रीयादवेन्द्रस्य भीमो नर्मसुहत्तमः |
विहस्योचचैख्वाचेदं यणु श्रीकष्णटिष्य हे ॥
Sri-pariksid uvdca
atha Sri-yadavendrasya
bhimo narma-subrttamah
vibasyoccair u vacedam
Srnu Sri-krsna-Sisya he
456 / CHAPTER FIVE

Sri-pariksit uvaca — Sri Pariksit said; atha— then, Sri-yddava-

indrasya — of the Lord of the Yadavas; bhimab— Bhima;
narma-suhrt-tamah — the closest bosom friend; vibasya—
laughing; uccaib — loudly; uwvdca said; idam — this; srnu —
please listen, sri-krsna — of Sri Krsna; sisya — disciple; he — O.

Sri Pariksit continued: Then Bhima, the bosom friend of

the Lord of the Yadavas, laughed loudly and said, Please
listen, my dear disciple of Sri Krsna.

COMMENTARY: The word narma denotes natural joking between

intimate friends. Bhima was so intimate with Krsna that Bhima
could pretend to discern in Narada’s character the faults the sage
had acquired in Krsna’s association. For example, Narada must
have learned from Krsna how to cleverly juggle the meaning of
words, just as Krsna always juggled words Himself.

TEXT 59
अमुष्य दुबंधचपित्रिवार्धिर्‌
मायादिहेतोश्वतुरावलीगुरोः |
प्रवर्तते वाण्व्यवहारकोराकं
न कुत्र कि aa वयं प्रतीमः ॥
amusya durbodha-caritra-varidher
mayaddi-hetos caturavali-gurob
pravartate vag-vyavahdara-kausalam
na kutra kim tan na vayam pratimah

amusya — of Him; durbodha — difficult to understand: caritra

— of activities; vari-dheb — who is an ocean; maya — of decep-
tion; addi— original; hetoh—who is the source: catura— of
clever deceivers; dvali— of the disciplic succession; guroh —
who is the preceptor; pravartate— proceeds; vaék — of words:
vyavahdra — and actions; kausalam expertise; ma— not;
kutra — whence; kim— whether; tat— therefore; na— do not;
vayam — we; pratimah — believe.
 PRIYA: The BELOVED / 457

Krsna is the original source of illusion, the guru of all

clever deceivers. His acts are fathomless like an ocean. We
have little faith in the many crafty things He says and does.
Doesn’t He have all sorts of motives?

COMMENTARY: Mayda means “magic,” and it also means “material

nature,” the source of illusion in the created world. Krsna is the
source of mayd in both senses of the word. In Bhima’s opinion,
Krsna is too unpredictable and deceptive to trust. Sometimes
Krsna acts just for His personal enjoyment, sometimes He manu-
factures illusions out of mere curiosity, and sometimes He uses
His wit to intentionally bewilder His devotees. In any case, His
motive is never simple affection, and the games He plays are not
real. Since Bhima and his brothers are experienced men of the
world, they are not going to put any trust in such behavior.

TEXT 60

श्रीपरीक्षिदुवाच
सोकमवदन्‌ मातस्ततो मम पितामहः |
कृष्णप्राणसखः श्रीमानर्जुनो निःश्सन्‌ मुहुः ॥
Sri-pariksid uvdca
sa-Sokam avadan 11741८5
tato mama pitamahah
kyrsna-prana-sakhab sriman
arjuno nibsvasan mubub

Sit-pariksit uvdca — Sti Pariksit said; sa-sokam— sadly; avadat

— spoke; mdatab — O mother; tatab — then; mama — my; pitda-
mabahb — paternal grandfather; krsa— of Krsna; prana-sakhab
— the intimate friend; 5777477 — blessed; anjunahb — Arjuna; nib-
Svasan — sighing; muhbub — again and again.

Sri Pariksit said: Then, dear mother, my grandfather Sriman

Arjuna, the intimate friend of Krsna, dejectedly spoke,
sighing again and again.
458 / CHAPTER FIVE

COMMENTARY: Bhima was Krsna’s narma-sakha, the Lord’s bo-

som friend, but Arjuna was Krsna’s prana-sakha; that is, Krsna
and Arjuna were dearer to one another than life. Arjuna was
glorious, srimdn (blessed by the goddess of fortune), because of
his intimate friendship with Krsna. It was painful for Arjuna to
think about the friend he now rarely saw.

TEXT 6I

श्रीभगवानजजुन उवाच
भवप्प्रयतमेशेन भगवत्नमुना कृतः ।
कृपाभरोऽपि दुःखाय किलास्माकं बभूव सः ॥
Sri-bhagavan arjuna uvaca
bhavat-priyatamesena
bhagavann amund krtab
kypa-bharo ‘pi dubkhaya
kilasmakam babhtiva sab

Sri-bhagavan arjunab uvaca— the holy Arjuna said; bhavat —

your; priyd-tama — most beloved; isena — by the Lord; bhaga-
van —O godly one (Narada); amundad—by Him; krtab — be-
stowed; krypa— of mercy; bharab— great extent; api— even;
dubkhaya— leading to sorrow; kila— actually; asmakam—
for us; babhtiva — has become; sah — it.

Blessed Arjuna said: O godly Narada, the great mercy your

beloved Lord supposedly bestowed upon us has in fact
become the cause of our sorrow.

COMMENTARY: Arjuna’s relationship with Krsna is more intimate

than Bhima’s. Whereas Bhima discounted Krsna’s kindness as a
mere pretense that served other aims of His pastimes, Arjuna had
to acknowledge that Krsna’s affection for the Pandavas was real.
According to Arjuna, Krsna’s intentions when He drove Arjuna’s
chariot and served the Pandavas in various ways were sincere,
yet somehow the results were usually contrary.
 PRIYA: The BELOVED / 459

TEXTS 62-63

स्वधमेकपरेः रुष्कल्लानवद्विः कृता रणे |

भीष्मादिभिः प्रहारा ये वर्ममर्मभिदो sar: ॥
ते तस्या मत्कृते स्वस्य श्रीमूतौ चक्रपाणिना ।
वर्यमाणेन च मया सोढाः स्वीकृत्य aKa: ॥
sva-dharmaika-paraih Suska-
jnanavadbhih krta rane
bhismadibhih prahara ye
varma-marmad-bhido drdhah

te tasyam mat-krte svdsya

Sri-murtau cakra-paninad
varyamdnend ca maya
sodhabh svi-krtya vdrasab

svd-dharma — in their personal religious principles; eka-paraib

— exclusively interested; suska— dry; jndna-vadbhih — influ-
enced by mental speculation; krtab— made; rane—on the
battlefield; bhisma-ddibhib — by Bhisma and others; prahdrab
—— attacks» i ye which; varma armor; marma— and flesh;
bhidab — piercing; drdhab — forceful; they; (८514177 --
te
upon that; mat-krte for my sake; svasya— His own; Sri-
murtau — divine body; cakra-paninad — by the wielder of the
Sudarsana cakra; varyamdnena— being checked; ca— even;
maya — by me; sodbab — tolerated; svi-krtya — being accepted;
varasab — repeatedly.

Swayed by dry speculation, concerned only with their own

dharma, Bhisma and others on the field of war fiercely at-
tacked Lord Sri Krsna, piercing His armor and flesh. Lord
Krsna, the wielder of the SudarSana cakra, tolerated for my
sake those repeated attacks on His divine body, although I
tried to stop Him.
460 / CHAPTER FIVE

COMMENTARY: In texts 62 through 70, Arjuna explains how

Krsna’s good intentions often brought the Pandavas to grief.
During the eighteen days of battle at Kuruksetra, even though
Krsna had promised to take up no weapons Himself, warriors
like Bhisma more than once attacked Him. Because Krsna
wanted Arjuna victorious at all costs, Krsna never turned away
from these attacks, but repeatedly exposed to the danger of in-
jury His tender body, more precious to Arjuna than his own.
Bhisma and the others who tried to harm Krsna justified
themselves on the grounds that they were following princi-
ples of righteous warfare: pitr-ddayo pi hantavyah/ ksatriyena
ranangane (“On the battlefield, a Rsatriya should be ready to
kill even his father or other relatives”). But since Krsna is the aim
of all true religious principles, the attacks on Him were unrigh-
teous. Arjuna says that the warriors who attacked Krsna did so
because their understanding was dry and impersonal. They rea-
soned that since Krsna is the Absolute Truth He cannot feel pain
when pierced by weapons, so attacking Him is not wrong. This
means, Arjuna implies, that they were not pure devotees and
had no real understanding of the sweet honey taste of Sri Krsna’s
lotus feet.
The blows Krsna received in battle seemed to penetrate His
skin and draw blood. The attacks were earnest and forceful
enough to have been fatal for a human fighter. More likely, how-
ever, the so-called blood flowing from Krsna’s transcendental
body was actually perspiration, an ecstatic symptom of His com-
passion for His devotees. Krsna’s purpose was to show the world
how much concern He always feels for His devotees.
Arjuna tried to dissuade Krsna from facing these challenges.
He told Krsna, “My Lord, since You promised not to join the
fight, why are You advancing to kill Bhisma? Why are You ac-
cepting the blows of Bhagadatta and others while I am here to
protect You?” Speaking like this, Arjuna grabbed hold of Krsna’s
feet and tried to stop Him from attacking Bhisma.
Ultimately, Krsna’s sweet will is supreme. He is Cakrapani,
the wielder of the Sudarsana disc. With this eternal weapon He
could have effortlessly warded off all attacks and killed all oppo-
 PRIYA: The BELOVED / 461

nents whenever He wished. But He bore the blows of various

enemies just to increase Arjuna’s fame.

TEXT 64

तन्मे चिन्तयतोऽ््यापि हदयात्रापसर्पति |

दुःखशत्यमतो ब्रह्मन्‌ सुखं मे जायतां कथम्‌ ॥
tan me cintayato ‘dydpi
hrdayan ndpasarpati
dubkha-salyam ato brahman
sukham me jayatam katham

tat— this; me—of me; cintayatab —who am remembering;

ddya api— even today; hrdayat— from the heart; na apasar-
pati— does not come out; dubkha — of lamentation; salyam —
the arrow; atah — therefore; brabman— O brahmana; sukham
— happiness; me— my; jayatam — can arise, katham — how.

Even today, O brahmana, as I remember those incidents, I

cannot remove the arrow of grief from my heart. How
then can I feel any happiness?

1४०9५७१.

कर्मणा येन दुःखं स्यान्‌ निञप्रियजनस्य हि |

न तस्याचरणं प्रीतेः कारुण्यस्यापि लक्षणम्‌ ॥
karmana yena dubkham syan
nija-priyd-janasya hi
na tasyacaranam priteb
karunyasyapi laksanam

karmand — because of action; yena— which; dubkhbam—

unhappiness; syat— comes about; nija— one’s own, priyd-
janasya — for the beloved; hi— certainly; 7a — not, tasya —
462 / CHAPTER FIVE

his; Gcaranam — behavior; priteb — of affection; Rarumyasya

— of compassion; api— or; laksanam — a sign.

Acts that bring pain to a dear one are not a sign of compas-
sion or love.

TEXTS 66—67

भीष्पद्रोणादिहननान्‌ निवृत्तं मां प्रवर्तयन्‌ |

महाज्ञानिवरः HON यत्किच्चिदुपदिष्टवान्‌ |
यथाश्रुतार्थश्रवणाच्छुष्कलानिसुखप्रदम्‌ |
महादुःखकुदस्माकं भक्तिमाहात्म्यजीविनाम्‌ ॥
bhisma-drondaddi-hanandan
nivrttam mam pravartayan
maha-jnani-varah krsno
yat kincid upadistavan

yathda-srutartha-sravandac
chuska-jndni-sukha-pradam
mahd-dubkha-krd asmadkam
bhakti-mahdatmya-jivinam

bhisma-drona-ddi— of Bhisma, Drona, and others; hanandat—

from the killing; mivrttam— who was withdrawn, mdm— me;
pravartayan — inducing to act; mahd-jnani — of wise scholars;
varab — the best; krsmab — Krsna; yat kincit — what little; upa-
distavan — He instructed; yathd-sruta — literal; artha— the
meaning; sravanat— by hearing; suska— dry; jndni— to schol-
ars; sukba — pleasure; pradam— giving; mahd-dubkha — great
pain; kyt— giving; asmakam— to us; bhakti-mahdtmya— the
glories of pure devotional service; jivinadm— whose very life.

When I refused to kill Bhisma, Drona, and others, Krsna,

the best of wise scholars, taught me something to induce
 PRIYA: The BELOVED / 463

me to go ahead and kill them. Hearing only the literal

meaning of what Krsna taught may please dry scholars,
but to us whose life and soul lies in glorifying pure devo-
tional service, those instructions by the Lord give great
pain.

COMMENTARY: The Upanisads convey the essence of Vedic

knowledge, and Srimad Bhagavad-gitd conveys the essence of
the Upanisads. Various exalted sages became the receivers, or
rsis, of each of the Upanisads, but Bhagavan Sri Krsna chose to
speak His own Gitd directly to His friend and devotee Arjuna.
Because Arjuna is too humble to think himself great and is disap-
pointed by Krsna’s having left the Pandavas, he does not con-
sider himself a favored devotee of Krsna’s. Therefore he tries to
deny the transcendental value of the Gita. This is only a ploy,
however, to distract Narada; Arjuna’s argument here is not valid.
In the Bhagavad-gita Krsna teaches pure devotional service,
and He chose to speak it to Arjuna because Arjuna is one of His
purest devotees:

sarvopanisado gadvo
dogdha gopdala-nandanab
partho vatsah su-dhir bhokta
dugdham gitamrtam mabat

“This Gitopanisad, Bhagavad-gitd, the essence of all the Upani-

sads, is just like a cow, and Lord Krsna, who is famous as a
cowherd boy, is milking this cow. Arjuna is just like a calf, and
learned scholars and pure devotees are to drink the nectarean
milk of Bhagavad-gitda.” (Gita-mahdatmya 6)

TEXT 68

तात्पर्यस्य विचारेण कृतेनापि न तत्सुखम्‌ |

कि्चित्करोत्युतामुष्य वञ्चनां किकः बोधनात्‌ ॥
464 / CHAPTER FIVE

talparydsya vicdrena
krtendpi na tat sukham
kincit karoty utamusya
vancandm kila bodhanat

tatparyasya — of the purport; vicdrena— by careful consider-

ation; krtena— made; api— even; na—not; tat—that; su-
kham— happiness; kivicit— any; karoti— creates; uta —rather;
amusya — His, vancanadm— deception; kila — indeed; bodha-
nat— due to remembrance.

Even carefully studying the purport of those instructions

has not made me any happier. Rather, His words only
make me remember how He deceived me.

COMMENTARY: According to all the Vaisnava commentators —

including Sridhara Svami, Ramanujacarya, Madhvacarya, Jiva
Gosvami, Visvanatha Cakravarti, and Baladeva Vidyabhtsana —
the purport of Bhagavad-gitd is that Krsna is the Supreme Truth
and that the perfection of life is to serve Him with devotion. But
in the ecstasy of separation, Arjuna reads the purport otherwise:
He thinks Krsna spoke these instructions just to trick him into
agreeing to kill his teachers Bhisma and Drona.

TEXTS 69-70

यत्सदा सर्वधा गुद्रनिरुपाधिकृपाकरे ।

तस्मिन्‌ सत्यप्रतिज्ञे सम्मित्रवयँ महाप्रभो ॥
विश्वस्तस्य दूटं साक्षात्राप्ात्तस्मान्‌ मम प्रियम्‌ ।
महामनोहराकारान्‌ न परब्रह्मणः परम्‌ ॥
yat sada sarvatha suddha-
nirupddhi-krpakare
tasmin satyda-pratijne san-
mitra-varye maha-prabhau
 PRIYA: The BELOVED / 465

visvastasyd drdham saksdt

praptat tasman mama priyam
maha-manoharakaran
na para-brabmanabh param

yat— which; sada — always; sarvatha — in all ways; suddhba—

pure; nirupddhi— unconditional, krypd-dkare— for the reser-
voir of mercy; tasmin— Him; satya — true; pratijne— whose
promise; sat— true; mitra— of friends; varye — the best; mahd-
prabhau — the supreme controller; visuastasya — who have faith;
drdham — firmly; saksat — in person; praptat— due to deliver-
ing; tasmat— than Him; mama— to me; priyam — dear, maha-
manab-hara — all-enchanting; dkdrat — whose form; na — not;
para-brahmanakh—than the Supreme Brahman; param —
greater.

No one is dearer to me than the Supreme Brahman, Krsna,

with His all-enchanting beautiful form. He has given Him-
self to me, who have complete faith in Him. He is the reser-
voir of pure unconditional mercy, the upholder of His
word, the best of well-wishing friends, the omnipotent
Lord of all.

COMMENTARY: Here Arjuna admits His firm trust in Krsna. This

solid faith is the reality underlying Arjuna’s ecstatic conscious-
ness. His contrary expressions of apparent distrust are counter-
currents of secondary ecstasies, which increase his pleasure, the
pleasure of his beloved Lord, and the pleasure of the rasika
devotees like Narada to whom he divulges these feelings. In this
verse Arjuna states four reasons for His complete trust in Krsna:
First, Krsna is merciful unconditionally. Second, He always ful-
fills His promises, such as the one He made to Arjuna before the
Battle of Kuruksetra: na me bhaktah pranasyati (“My devotee
never perishes”). Third, He is the most reliable friend and bene-
factor. And fourth, He is the Supreme Lord, able to do anything.
Remembering these qualities of Krsna — and His exquisite beauty
and the intimate friendship He kindly shared — Arjuna confesses
466 / CHAPTER FIVE

that for him Krsna is everything. But for this very reason, Arjuna
cannot bear to consider that Krsna would intentionally deceive
him into killing his teachers on the pretext of giving him spiritual
instructions.

TEXTS 7I-—72

श्रीनकुलसहदेवावूचतुः
यद्विपद्रणतो धैर्य वेरिवर्गविनानम्‌ ।
अश्वमेधादि चास्माकं श्रीकृष्णः समपादयत्‌ ॥
यच्च तेन यशो राज्यं पुण्याद्यप्यन्यदुलभम्‌ |
व्यतनोदगवस्तेन नास्य मन्यामहे कृपाम्‌ ॥
Sri-nakula-sahadevav ticatuh
yad vipad-ganato dhairyam
vairi-varga-vindsanam
asvamedhddi casmadkam
Sri-krsnab samapddayat

yac ca tena 1८150 rdjyam

punyddy apy anya-durlabham
vydtanod bhagavams tena
ndasya manyamahe krpam

Sri-nakula-sahadevau ticatuh — Sri Nakula and Sahadeva said:

yat — which; vipat-ganatab — in the face of many dangers; dhai-
ryam — steadfastness; vairi-varga — of our numerous enemies;
vindsanam — the destruction; asva-medha-ddi— the ASvamedha
and other sacrifices; ca— and; asmadkam— our; Sri-krsnab —
Sti Krsna; samapddayat — arranged for; yat— which; ca — and;
tena — by Him; yasab — fame; rajyam— kingdom; punya-adi
— pious credits and so on; api— also; anya — by others; durla-
bham — difficult to obtain; vyatanot— He expanded; bhagavan
— O godly one; tena — by this; na— not; asya —His; manya-
mabe — we consider; krypadm — mercy.
 PRIYA: The BELOVED / 467

Sri Nakula and Sahadeva said: Yes, Sri Krsna gave us stead-
fastness in the face of many dangers. He arranged for the
doom of all our enemies and for our success in the Asva-
medha and other sacrifices. He expanded our fame, king-
dom, and pious credits, which others could hardly hope to
attain. But, O godly Narada, we do not deem this evidence
of His mercy.

TEXT 73

किन्त्वनेकमहायजञोत्सवं सम्पादयत्रसो |
स्वीकारेणाग्रपूजाया हर्षयेचः कुपा हि सा ॥
kintv aneka-mahd-yajno-
tsavam sampddayann asau
svi-karendgra-pujaya
harsayen nab krpa hi sa

kintu — rather; aneka — multiple; mahd-yajna — of sacrifices;

utsavam — for the festival; sampddayan — arranging; dsau —
He; svi-kdrena — by the acceptance; agra-pujayab — of the first
worship; harsayet— He delighted; nab— us; krpa— mercy; hi
— really; 54 — that.

Rather, He gave us His real mercy when, in the festival of

many great sacrifices He had arranged, He delighted us by
accepting the first worship.

TEXT 74

अधुना वितास्तेन वयं जीवाम तत्कथम्‌ |

तदर्शनमपि ब्रह्मन्‌ यत्तोऽभूदतिदुर्घटम्‌ ॥
८1/01/1714 vancitas tena
vayam jivama tat katham
tad-darsanam api brabman
yan no 000 ati-durghatam
468 / CHAPTER FIVE

dadhunad — now; vancitah — cheated; tena— by Him; vayam

— we; jiv4ma — can continue to live; tat— that; katham — why,
tat— of Him; darsanam— the sight; api— even; brahman—
O brabmana; yat— which, nab — for us; abbut— there was;
ati-durghatam — very difficult to obtain.

Now He has cheated us by going away, so how can we con-

tinue to live? Before, O brahmana, at least we had the sight
of Him, so difficult to obtain!

COMMENTARY: Like their brothers, Nakula and Sahadeva judge

Krsna’s mercy on them by whether or not He gives them His
personal association. They could think themselves fortunate only
as long as they could be with Him and see Him, at the Rajastrya
sacrifice and on other occasions.

1.1.75

श्रीपरीक्षिदुवाच
तच्छुत्वा वचनं तेषा द्रौपदी शोकविहटा |
संस्तभ्य यलादात्मानं करन्दन्त्याह सगद्रदम्‌ ॥
Sri-pariksid uvdca
tac Chrutvad vacanam tesam
draupadi soka-vihvala
samstabhya yatndad atmanam
krandanty aha sa-gadgadam

Sri-pariksit uvdca — Sti Pariksit said; tat— those; srutud — hear-

ing; vacanam—words, tesam — of theirs; draupadi — Draupadi;
soka—with sorrow, vihbvala— overwhelmed; sanistabhya— calm-
ing; yatnat— with effort, adtmadnam— her mind; krandanti—
crying; dba — she said; sa-gadgadam — with a choking voice.

Sri Pariksit said: Hearing the words of the Pandavas,

Draupadi was overwhelmed with sorrow. Calming herself
with great effort, she spoke, crying, in a choked voice.
 PRIYA: The BELOVED / 469

TEXT G6

श्रीकुष्णोवाच
श्रीकृष्णेन मम प्राणसखेन बहुधा त्रपा |
निवारणीया दुष्टाश्च मारणीयाः किठेदुखः ॥
Sri-krsnovdca
Sri-krsnena mama prana-
sakhena bahudha trapa
nivdraniya dustds ca
madraniyah kiledrsah

Sri-krsna@ uvdaca — Sti Krsna (Draupadi) said; sri-krsnena— by

Sri Krsna; mama — my; prana-sakhbena — intimate friend; bahu-
dha — repeatedly; trapa shame; nivaraniyad — averted; dus-
tab — evil persons; ca—and; mdraniyadb— killed, kila—
indeed; idrsab — who were like this.

Sri Krsna [Draupadi] said: So many times my intimate friend

Sri Krsna saved me from shame, and so many times He
killed wicked rascals like the Kauravas!

TEXT 77

कर्तव्योऽनुग्रहस्तेन सदेत्यासीन्मतिर्मम ।
अधुना पतितास्तातभरातृपुत्रादयोऽखिताः ॥
kartavyo ‘nugrabas tena
sadety asin matir mama
dadhuna patitds tata-
bhratr-putradayo ‘khilab

kartavyah — will be shown; anugrahah — mercy; tena — by Him,

sada — always; iti— thus; asit— was; matib — opinion; mama
— my; adhund — now; patitab — fallen; tata — father; bhratr—
brother; putra-ddayab—sons and others; akhilab— all.
470 / CHAPTER FIVE

I thought He would always show us mercy, but now my

father, brother, and sons have all fallen in battle.

TEX, Zo

तत्रापि विदधे शोकं न तदिच्छानुसारिणी |

किन्त्वैच्छ प्रापुमातमेषटं किववित्तत्तच्छलात्फलम्‌ ॥
tatrapi vidadhe sokam
na tad-icchdnusarini
kintv aiccham praptum atmestam
kincit tat-tac-chalat phalam

tatra api— nonetheless; vidadhe — expressed; Sokam— lam-

entation; na—not; tat— His; iccha— desire; anusGrini—
following faithfully; Rintu— but; aiccham—I1 hoped; prap-
tum — to achieve; dtmad-istam — personal desire; Rkivicit — some;
tat-tat-chalat— on one pretext or another; phalam— the
fruit.

Nonetheless I don’t lament, for by nature I accept what-

ever He may desire. But I had hoped that on one pre-
text or another He would arrange for my desires to be
fulfilled.

COMMENTARY: Duryodhana, Duhsasana, and their friends had

tormented Draupadi with their unspeakably wicked behavior.
Draupadi knows that Krsna alone saved her and her husbands
from this abuse. Although her husbands, by their arms, had
killed their many enemies, it was Krsna’s inconceivable poten-
cies that had drawn the doomed warriors into fratricidal combat,
and Krsna’s will that had sealed their fate. Even after Draupadi’s
father, Drupada, her brother Dhrstadyumna, and her five sons,
headed by Prativindhya, had all perished at Kuruksetra, she
hoped against hope that Krsna would somehow make her happy
again.
 PRIYA: The BELOVED / Aga

TEXT 79

तेन सान्त्वयितव्याहं हतबन्धुजना स्वयम्‌ ।

श्रीकृष्णेनोपविर्यात्र Fendt युक्तिपाटवैः ॥
tena santvayitavyaham
hata-bandhu-janda svayam
Sri-krsnenopavisydatra
mat-parsve yukti-patavaib

tena — by Him; sdntvayitavya — being pacified; abham — I, hata

— killed; bandhu-janad—whose family members; svayam—
personally; sri-krsnena — by Sri Krsna; upavisya — sitting; atra
— here; mat-pdrsve — at my side; yukti— of logical arguments;
patavaib — with expert means.

After my family members were killed, Sri Krsna personally

sat here at my side and expertly consoled me with persua-
sive arguments.

TEXT 80

तानि तानि ततस्तस्य पातव्यानि मया सदा |

मधुराणि मनोज्ञानि स्मितवाक्यामृतानि हि ॥
tani tani tatas tasya
patavyani maya sada
madhurani manojnani
smita-vakyamytani hi

tani tani—each of the various; tatab—thus; tasya— His;

pdtavyadni— imbibed; mayad—by me; sada— always; ma-
dhurdni— charming; manah-jndni— pleasing to the mind;
smita —with smiles; va@kya — words; amrtani— immortal; hi—
indeed.
472 / CHAPTER FIVE

I always drink the immortal nectar of those charming

words, so pleasing to the mind, and the smiles that went
with them.

COMMENTARY: With His sweet, compassionate words, Krsna had

filled Draupadi’s heart with new -hope. Despite the material di-
saster and loss, Draupadi could be consoled by recalling how
Krsna had sat and talked with her in concern, and how attractive
His words and smiling face had been.

TEXT 81

तदस्तु दूरे दोर्भाग्यान्‌ मम पूर्ववदप्यसों |

नायात्यतो दया कास्य मन्तव्या मयका मुने ॥
tad astu dure daurbhagyan
mama purva-vad apy asau
naydty ato daya kasya
mantavyad mayaka mune

tat — that; astu— let it be; diire at a distance; daurbhdgydt

— due to the misfortune; mama— my; purva-vat— as before;
api—even; dsau—He; na dydti— does not come; atah—
therefore; daya — mercy; (व — what; asya — His; mantavya —
should be thought, mayakad — upon me; mune O sage.

Even so, it is my misfortune that He no longer comes here.

So how, dear sage, can I think He has shown me any
mercy?

14.

श्रीपरीक्षिदुवाच
लोकातैव ततः कुन्ती कृष्णदर्खनज्ीवना |
Ae सकरुणं प्राह स्मरन्ती तत्कुपाकृपे ॥
 PRIYA: The BELOVED / 473

Sri-partksid uvdca
Sokarteva tatah kunti
krsna-darsana-jivana
sasram sa-karunam (01/7८
smaranti tat-krpakrpe

Sri-pariksit uvdca — Sri Pariksit said; Soka — by sorrow; arta —

tormented; iva—as if; tatahb—then; kunti— Kunti; krsna-
darsana— the sight of Krsna; jivand— whose very life; sa-
asram — tearfully; sa-karunam — pitifully; praba— she spoke;
smaranti — remembering; tat— His; 2104 — mercy; akrpe— and
lack of mercy.

Sri Pariksit said: Mother Kunti, for whom the sight of Krsna
was life, seemed tormented with sorrow, remembering
how Krsna had at times shown His mercy and at other
times not. She then spoke, pitifully, with tears in her eyes.

COMMENTARY: Like her sons and their wife, Kunti is a tran-

scendental soul, blessed with the full mercy of Krsna. This is
the truth, no matter what she says. The ecstasy of separation,
vipralambha-bhava, impelled her to complain sorrowfully as if
an ordinary woman. Pariksit Maharaja qualifies his description
here by saying Sokdrta iva, “as if lamenting,” to help clarify the
real situation.

14.१1

श्रीपृथोवाच
अनाथायाः सपुत्राया ममापद्रणतोऽसकृत्‌ |
त्वरया मोचनात्सम्यग्देवकीमातृतोऽपि यः |
कृपाविरोषः कृष्णस्य स्वस्यामनुमितो मया ॥
Sri-prthovaca
anathayab sa-putraya
mamadpad-ganato ‘sakrt
474 / CHAPTER FIVE

tvaraya mocandt samydg

devaki-matrto ‘pi yab
kypa-visesah krsnasya
svasydm anumito mayd

Sri-prtha uvdca— Sri Prtha said; andthayab—who had no

protector; sa-putrayab — along with her sons; mama— of
me; dpat-ganatab — from the many calamities; asakrt — repeat-
edly; tvarayad —without delay; mocandt— because of being
freed; samyak— complete, devaki-mdatrtah — more than Mother
Devaki; api— even; yah — which; krpa — mercy; visesab — spe-
cial; krsmasya — of Krsna; svasy4m— on myself; anumitah —
was inferred; maya — by me.

Sri Prtha [Kunti] said: I had no husband to protect me, but

Krsna always interceded just in time to save me and my
sons from calamity. From this I understood that Krsna’s
mercy on me was special, greater even than His mercy on
His mother, Devaki.

Queen Kunti, in her famous prayers to Krsna, compares her rela-

tion with Krsna to Devaki's:

yatha brsikesa khalena devaki

kamsena ruddbati-ciram sucarpita
vimocitabam ca sahatmaja vibho
tvaydiva ndthena mubur vipad-ganat

“O Hrsikesa, master of the senses and Lord of lords, You have

released me and my children and Your mother, Devaki, who was
long imprisoned and distressed by the envious King Karhsa,
from a series of constant dangers.

८115417 mahagneh purusdda-darsandd

dsat-sabhaya vana-vasa-krcchratah
mrdhe mrdhe ‘neka-mahd-rathdstrato
drauny-astratas casma hare ‘bhiraksitah
 PRIYA: The BELOVED / 475

“My dear Krsna, Your Lordship has protected us from a poisoned

cake, from a great fire, from cannibals, from the vicious assem-
bly, from sufferings during our exile in the forest, and from the
battle where great generals fought. And now You have saved us
from the weapon of Asvatthama.” (Bhdgavatam 1.8.23-24)
Srimati Kunti here implies that Krsna’s mercy on her differs
from His mercy on Devaki. Krsna saved Devaki from Karhsa’s
persecution, but only after Devaki had been imprisoned for a
long time. Moreover, He released Devaki only once, and even
when freed she was still unhappy because Krsna had not res-
cued the first six of her sons from murder by Karhsa. But Krsna
saved Kunti repeatedly, together with her sons. Krsna always
came to their rescue without delay — when Duryodhana tried to
feed Bhima a poisoned cake, when Duryodhana tried to burn
the Pandavas alive in a palace made of lac, when the brothers
had to face man-eating Raksasas like Hidimba, when they were
cheated by the Kauravas in gambling, and on numerous other
occasions. Devaki had protectors other than Krsna, including her
husband and other Vrsni heroes, whereas for Kunti, Krsna was
the only shelter. Kunti therefore considered her own depen-
dence on Krsna more complete.

TEXT O4

स चाधुनात्मनोऽन्येषामपि गेहेषु सर्वतः |

खीणां निहतबन्धूनां महारोदनसश्रुतेः |
मनस्यपि पदं जातु न प्राप्रोति कियन्मम ॥
sa cadhundtmano ‘nyesdm
api gehesu sarvatah
strinam nihata-bandhtnam
mahd-rodana-samsruteh
manasy api padam jatu
na prapnoti kiyan mama

sab — that (special mercy); ca — and; adhbund — now, dtmanab

— my own; anyesam— and of others; api also; gehesu — in
476 / CHAPTER FIVE

the homes; sarvatah — all around; strindm— of the women;

nibata — slain, bandhtinadm— whose relatives; mahd-rodana
—the loud crying; samsruteh — by hearing; manasi— in the
mind; api— even; padam — place; jatu — at all; na prapnoti —
does not find; kiyat— any; mama — my.

But now the thought that Krsna is merciful to me never

enters my mind, for everywhere, in our home and the
homes of our neighbors, I hear the loud mourning of the
women whose relatives have been slain.

COMMENTARY: In the aftermath of the devastating battle at Kuru-

ksetra, Kunti cannot even think to herself that Krsna has special
affection for her family. Certainly while speaking to others she is
reluctant to say anything about Krsna’s mercy.

TEXT 85

अतस्तदर्शनत्यक्ताः सम्पदः परिहत्य वै |

आपदः प्रार्थितास्तस्मिन्मया तदर्बनापिकाः ॥
datas tad-darsana-tyaktab
sampadabh paribrtya vai
dpadab prarthitds tasmin
maya tad-darsanapikab

atab — therefore; tat-darsana — of seeing Him; tyaktab — de-

prived; sampadah — riches; paribrtya — taking away; vai— cer-
tainly; dpadah — calamities; prarthitab — prayed for; tasmin —
from Him; mayad—by me; tat-darsana—the sight of Him;
dpikab — which cause.

Therefore, deprived of seeing Him, I begged Krsna to take

away our wealth and give us more calamities to bring Him
again within our sight.

COMMENTARY: Though her family has won back their kingdom,

Kunti still sees no happiness, because they no longer can see
 PRIYA: The BELOVED / 477

Krsna. They were happier when struggling against one danger

after another. Thus Kunti prayed to Krsna:

vipadah santu tab sasvat

tatra tatra jagad-guro
bhavato darsanam yat sydd
apunar-bhava-darsanam

“I wish that all those calamities would happen again and again
so that we could see You again and again, for seeing You means
that we will no longer see repeated births and deaths.” (Bhdga-
vatam 1.8.25)
A devotee who has seen the lotus feet of Krsna is guaranteed
liberation from the cycle of birth and death. But the Krsna con-
scious devotee sees also that this liberation (apunar-bhava-
darsanam) is nothing compared with the pleasure of serving
Krsna in one’s own relationship with Him.

TEXT 86

दत्त्वा निष्कण्टकं राज्यं पाण्डवाः सुखिता इति |

मत्वाधुना विहायास्मान्‌ द्रारकायामवस्थितम्‌ ॥
dattva niskantakam rdjyam
pandavah sukhita iti
matvadhuna vibaydsman
dvarakayam avasthitam

dattva — delivering, niskantakam — freed from thorns; rajyam

—their kingdom; pandavab—the Pandavas; sukhitab — are
satisfied; iti— thus; matvd — thinking; adhund — now; vibaya
abandoning; asmadn— us; dvdrakdyam — in Dvaraka; ava-
sthitam — is residing.

Krsna gave the Pandavas their kingdom, freed from thorny

opponents. Now, thinking the brothers satisfied, He has
abandoned us and resides in Dvaraka.
478 / CHAPTER FIVE

TEXT 87

अतोऽत्र तस्यागमनेऽप्या्ा मेऽपगता बत |

मन्येऽ्धुनात्मनः शीघ्रमरणं तदनुग्रहम्‌ ॥
ato ‘tra (८146८1774111
py asad me pagata bata
manye ‘dhundtmanab sighra-
maranam tad-anugraham

atah — thus; atra — here; tasya — His; dgamane — for the com-
1119; api— even, 4sa— hope; me— my; apagatd — dispelled;
bata — alas; manye — | think; adhund— now, atmanah — my;
Sighra — quick; maranam — death; tat— His; anugrabam—
mercy.

So I have given up hope that He will ever come back. Now

I think His real mercy would be my quick death.

TEXT 88

बन्धुवत्सल इत्याशातन्तुर्य॑श्चावलम्बते |
स त्ुटचेद्यदुभिस्तस्य गाटसम्बन्धमर्खानात्‌ ॥
bandhu-vatsala ity asd-
tantur yas cavalambate
sa trutyed yadubbhis tasya
gddha-sambandha-marsanat

bandhu — to friends and relatives; vatsalab — He is compas-

sionate, iti— thus, dsa — of hope; tantuh — the thread; yab —
which; ca— and; avalambate— hangs down; sab — it; trutyet
— would break; yadubhib — with the Yadus; tasya — His; gddha
— intense; sambandha— connection; marsandt— because of
considering.
 PRIYA: The BELOVED / 479

My last thread of hope — that Krsna is always compassion-

ate to His friends and relatives—can easily break if I
simply consider how strongly He is attached to the Yadus.

COMMENTARY: Yudhisthira reached this same conclusion, that

the Pandavas cannot hope to compete for Krsna’s attention with
the Yadavas of Dvaraka. The Yadavas, as Krsna’s family mem-
bers, have first claim on Krsna. They are His uncles, cousins, and
sons. And from Kunti’s point of view, the Yadavas, much more
strongly than the Pandavas, are connected with Krsna as His
loving servants.

TEXT 89

तद्याहि तस्य परमप्रियवर्गमुख्यान्‌

श्रीयादवान्‌ निरुपमप्रमदान्धिमग्रान्‌ |
तेषां Fee भगवस्त्वमेव
जानासि तद्रयमहो किमु वर्णयेम ॥
tad yahi tasya parama-priya-varga-mukhyan
$ri-yadavan nirupama-pramadabdhi-magnan
tesam mahattvam atulam bhagavams tvam eva
jandasi tad vayam aho kim u varnayema

tat — therefore; 1401 -- you should go; tasya — His; parama —

topmost; priya-varga — of beloved associates, mukhyan — prin-
cipal, Sri-yadavan — to the divine १२५३४३5; nirupama— in-
comparable; pramada— of joy; abdhi— in an ocean; magnan
—who are immersed; tesém— their; mahattvam — greatness,
atulam — unequaled; bhagavan— O saintly Narada; tvam—
you; eva— indeed; jandasi— know; tat— that;
vayam— we;
abo — oh; kim — how; u— indeed; varnayema — can explain.

Therefore, go see the divine Yadavas, the Lord’s most be-

loved associates, who live immersed in a vast, unequaled
ocean of joy. My lord Narada, you know very well how
great they are. What can I tell you about their glories?
480 / CHAPTER FIVE

COMMENTARY: Narada, Kunti says, should go to Dvaraka to see

the Yadavas, follow the example of their devotion, and achieve
the mercy of their association. They are the best of all the Su-
preme Lord’s exalted devotees, including Brahma and the other
demigods in the heavenly planets, Garuda and the other parsadas
of Vaikuntha, and Prahlada, Hanuman, and other Vaisnavas in
the world of mortals. Kunti thinks that because the Yadavas are
absorbed in ecstasy, Narada’s ecstasy will certainly increase in
their company. Remaining with Kunti and the Pandavas, how-
ever, will only drag him down into misery.
In case Narada suggests he can derive enough satisfaction
simply by hearing about the Yadavas from Kunti and her sons,
Kunti reminds him that he already knows the residents of Dvaraka
better than the Pandavas do. Since Narada has visited Dvaraka
many times, what can Kunti tell him that he does not already
know? He should just go to Dvaraka, where he can see Krsna’s
full mercy.

TEXT 90

श्रीपरीक्षिदुवाच
भो यादवेन्द्रभगिनीसुतपलि मातः
श्रीदरारकां मुनिवरस्त्वरयागतोऽसो ।
दण्डप्रणामनिकरैः प्रविरान्‌ पुरान्तर्‌
दूराद दर्छ सुभगान्‌ यदुपुङ्गवास्तान्‌ ॥
sri-pariksid uvdaca
bho yadavendra-bhagini-suta-patni matab
sri-dvarakam muni-varas tvaraydagato ‘sau
danda-pranama-nikaraih pravisan purdntar
durdd dadarsa su-bhagan yadu-pungavams tan

Sri-pariksit uvdca — Sti Pariksit said; bhobh — 0; yddava-indra

—of Krsna, Lord of the Yadavas; bhagini— of the sister (Su-
bhadra); seta — of the son (Abhimanyu); patni— O wife; mdtab
—O mother; sri-dudrakam— at Sri Dvaraka; muni-varah —
 PRIYA: The BELOVED / 481

the best of sages; tvarayad — quickly; dgatah — arrived; asau —

he; danda-pranama — of prostrate obeisances; nikaraih — with
a multitude; pravisan — entering; pura-antab — the inner city;
durat — from a distance; dadarsa — he saw; su-bhagan — for-
tunate; yadu— of the Yadus; purgavan— the heroes; tan —
them.

Sri Pariksit said: O mother, O wife of Lord Yadavendra’s

nephew, the exalted sage Narada swiftly arrived at Sri
Dvaraka. He entered the inner city, repeatedly offering
prostrate obeisances, and saw from a distance the fortu-
nate Yadu heroes.

COMMENTARY: Srimati Subhadra is the sister of Sri Krsna, the

worshipable Lord of the Yadu dynasty. And Uttara, the wife of
Subhadra’s son Abhimanyu, gave birth to Maharaja Pariksit. There-
fore, if the Yadus are as fortunate as the Pandavas describe,
Pariksit’s mother also shares in their blessedness by being a
member of the family.

TEXT ता

सभायां श्रीसुधर्मायां सुखासीनान्‌ यथाक्रमम्‌ ।

निजसोन्दर्यभूषाटयान्‌ पारिजातघ्षगाचितान्‌ ॥
sabhayam sri-sudharmayam
sukhasinan yathd-kramam
nija-saundarya-bhusddhyan
parijata-srag-acitan

sabhayam— in the assembly hall; sri-sudharmayam— the

blessed Sudharma; swkha—at ease; dsindn — sitting; yathd-
kramam— in order of importance; nija— their own; saun-
darya—with the bodily beauty; bbusa—and ornaments;
adhyan — resplendent; parijata — of pdarijdta flowers, srak —
with garlands; dcitan — adorned.
482 / CHAPTER FIVE

He beheld them sitting at ease in the blessed assembly hall

Sudharma. Ranked in order of importance, they sat re-
splendent with the ornaments of their own bodily beauty,
and were further adorned with garlands of parijata.

COMMENTARY: Texts 91 through 96 describe the splendor of

the Yadus. Narada found the Yadu rulers convened in the hall
Sudharma, which had belonged originally to the heavenly king-
dom of Indra. Under the Yadus, however, the glory of Sudharma
had increased. Now, even more than while in Svargaloka, it
manifested sri, the opulence and favor of Laksmidevi, the su-
preme goddess of fortune.
Free from envy and petty rivalry, the Yadus sat happily in
order of seniority by age. Although they were all fabulously rich
and powerful, they had no desires for anything material. Their
treasure in life was the prize of their dynasty, Sri Krsna. They
accepted the trappings of royalty only because these were suita-
ble for their service to Krsna and gave Him pleasure. The heav-
enly hall Sudharma and the priceless jewels, garments, and
parijata garlands added nothing to the natural beauty of their
transcendental bodies, which shone with the splendor of their
pure love for Krsna and for one another.

TEXT 92

दिव्यातिदिव्यसङ्गीतनृत्यादिपरमोत्सवेः |
सेव्यमानान्‌ विचित्रोक्तवा स्तूयमानाश्च वन्दिभिः ॥
divyati-divyd-sangita-
nrtydadi-paramotsavaih
sevyamandn vicitroktya
stuyamandms ca vandibhib

divya-ati-divya — most celestial; sangita — of singing; nrtya —

dancing; ddi— and so on; parama— excellent; utsavaih—
with festivals; sevyamadndn— being served; vicitra— wonder-
 PRIYA: The BELOVED / 483

ful; wktyad — with words; stuyamdadndbh — being praised; ca—

and; vandibhib — by bards.

They were being regaled by festive song and dance in the

most celestial style, and praised by bards in splendidly
tasteful words.

COMMENTARY: The music, dance, and drama performed in the

Yadu assembly were divya, equal to those heard and seen in
Indra’s Svarga, and also ati-divya, equal to those in Lord Nara-
yana’s Vaikuntha. All perfections of this world and the kingdom
of God attended the Yadus like menial servants.

TEXT 93

अन्योन्यं चित्रनमोक्तिकेठिभिर्हसतो मुदा |

सूर्यमाक्रामतः स्वाभिः प्रभामिर्माधुरीमयान्‌ ॥
anyonyam citra-narmokti-
kelibhir hasato muda
suryam akramatah svabhib
prabhabbir madhuri-mayan

anyonyam — among one another; citra — bright; narma-ukti —

with jokes; kelibbib — and sporting; hasatab — laughing; muda
— happily; suryam— the sun; akramatah — eclipsing; suabhih
— their own; prabhabhib — by the effulgences; maddhuri-maydan
— who were full of charm.

The Yadavas laughed among one another and exchanged

clever jokes and quips, the effulgence of their bodies sur-
passing that of the sun, their personalities full of charm.

COMMENTARY: Although the light radiating from the bodies of

the Yadus was more brilliant than the sun, that effulgence, unlike
the sun globe’s, did not pain the eyes, because of the Yadus’ very
gentle and pleasing natures.
484 / CHAPTER FIVE

TEXT 94

नानाविधमहादिव्यविभूषणविचित्रितान्‌ ।
काश्चित्प्रवयसोऽप्येषु नवयोवनमापितान्‌ |
श्रीकृष्णवदनाम्भोजसुधातृपतानभीध्णशः ॥
nana-vidha-mahd-divya-
vibhusana-vicitritan
kamscit pravayaso ‘py esu
navd-yauvanam apitan
Sri-krsna-vadanambhoja-
sudha-trptan abhiksnasab

ndna-vidha — of various kinds; mahd-divya— very precious;

vibhbtisana — with ornaments; vicitritan — decorated; kamscit —
some; pravayasah — elderly; api— even; esuw— among them;
nava-yauvanam — new youth; apitan — having obtained; sri-
krsna — of Sri Krsna; vadana-ambhoja — of the lotus face; sudhd
— by the nectar; typtan — satisfied; abhiksnasab — constantly.

Many kinds of precious ornaments decorated the Yadavas.

And even some of the most elderly members of the assem-
bly had obtained new youth by constantly enjoying the
nectar of Sri Krsna’s lotus face.

COMMENTARY: The perpetual youth of even the oldest among

the Yadus is affirmed by Sukadeva Gosvami:

latra pravayaso py ८17

yuvdno ‘ti-balaujasah
pibanto (25८17 mukundasya
mukhbambuja-sudham muhbuh

“Even the most elderly residents of the city appeared youthful,

full of strength and vitality, for with their eyes they constantly
drank the elixir of Lord Mukunda’s lotus face.” (Bhdgavatam
10.45.19)
 PRIYA: The BELOVED / 485

TENTS

उग्रसेनं महाराजं परिवृत्य चकाडतः |

प्रतीक्षमाणान्‌ श्रीकृष्णदेवागमनमादरत्‌ ॥
ugrasenam mahd-rajam
parivrtya cakdsatah
pratiksamdnan Ssri-krsna-
devagamanam Gdarat

ugrdsenam — Ugrasena,; mahd-rdjam— the ruling monarch,

parivrtya — surrounding; cakdsatah — glowing; pratiksamandan
— awaiting; sri-krsna-deva — of Sri Krsnadeva; dgamanam —
the arrival; Gdardt — respectfully.

Surrounding Maharaja Ugrasena, the Yadavas glowed bril-

liantly, as with reverent eagerness they awaited the arrival
of Sri Krsna.

COMMENTARY: King Ugrasena sat on his throne in the midst of

the assembly, served with his white umbrella, yak-tail fans, and
other royal emblems. Reflecting the king’s imperial potency, all
the Yadava princes glowed brilliantly, like many suns in the sky.
But even though commanding so much material power, every
one of them wanted nothing but to see Krsna and be with Him.
Krsna joined them every day in their assembly, yet every day
they awaited His arrival with great eagerness. He was their deva,
their only object of worship.

TEXT 96

तदन्तःपुरवत्मंक्षाव्यग्रमानसटोचनान्‌ |
तत्कथाकथनासक्तानसंख्यान्‌ कोटिकोटिराः ॥
tad-antah-pura-vartmeksa-
vyagra-manasa-locanan
486 / CHAPTER FIVE

tat-kathd-kathandsaktan
asankhyan koti-kotisab

tat — His; antab-pura — to the inner palace; vartma — toward

the path; 7zksa— whose glances; vyagra — excited; manasa —
minds; (0८८17417 — and eyes; tat—— about Him; kathad — topics;
kathana— in discussing; Gsaktan — absorbed; asankhyan—
innumerable; koti-kotisab — millions upon millions.

Countless millions of Yadavas waited, absorbed in talk

about Krsna, their minds and eyes anxiously focused on
the path from Krsna’s inner palace.

COMMENTARY: Just as anyone who feels at ease talks about what

is on his mind, the Yadavas naturally discussed Krsna — the pas-
times He had performed on various occasions and also the busi-
ness at hand with Him in the royal assembly. The Yadavas
had no inclination to talk or think about anything not involving
Krsna.
The dynasty of the Yadavas was so populous that Sukadeva
Gosvami thought them practically uncountable:

yadu-vamsa-prasutanam
pumsam vikhydta-karmandm
sankhya na sakyate kartum
api varsa-satair 17110

tisrabh kotyab sahasranam

astasiti-Satani ca
asan yadu-kulacaryah
kumardnam iti Srutam

“The Yadu dynasty produced innumerable great men of famous

deeds. Even in hundreds of years, O king, one could never count
them all. I have heard from authoritative sources that the Yadu
family employed 38,800,000 teachers just to educate their chil-
dren.” (Bhdgavatam 10.90.40 -41)
 PRIYA: The BELOVED / 487

Srila Sridhara Svami explains that the number of teachers

cited by Sukadeva Gosvami is a conservative estimate, obtained
from hearsay, but the number might be much higher. Since
teachers often take responsibility for dozens of students, the total
number of school-aged boys in the Yadu family is beyond esti-
mation, and they are only a fraction of the whole family.

१.१1

AA तं यदवोऽभ्येत्य धावन्तः सम्प्रमाकुलाः |

उत्थाप्य प्रसभं पाणो धृत्वा निन्युः समान्तरम्‌ ॥
jnatva tam yadavo ‘bhyetya
dhavantah sambhramakulah
utthadpya prasabham panau
dhrtva ninyub sabhantaram

jnatva — discovering; tam—him (Narada); yadavah— the

Yadus; abhyetya — coming forward; dhdvantah — running; sam-
bhrama— by respectful eagerness; Gkulah — agitated; utthdpya
raised him; prasabham — quickly; panau — his hands, dhrtud
taking; ninyiuh — they led him; sabba— the assembly hall,
antaram — inside.

As soon as the Yadus learned that Narada had arrived, they

came running out in a flurry. They quickly raised him
from the ground, took him by his hands, and led him into
the assembly hall.

TEXT 98

महादिव्यासने दत्तेऽनुपविष्टं तदिच्छया |

भूमावेवोपवेश्यामुं परितः स्वयमासत ॥
mahd-divyasane datte
‘nupavistam tad-icchaya
488 / CHAPTER FIVE

bhumav evopavesyamum
paritah svayam asata

maha — 1210९; divya — heavenly; Gsane— on a seat; datte—

offered; anupavistam — not sitting; tat — his (Narada’s); icchaya
—by the desire; bhbaimau—on the ground; eva— only; upa-
vesya — seating; amum— him, paritab — surrounding; svayam
— themselves; 4521८ — sat.

They offered him a large heavenly seat, but he refused to

sit on it. Yielding to his desire, they gave him a place to sit
on the ground, and they all sat down around him.

TEXT 99

देवर्षिप्रवरोऽमीमिः पूजाद्रव्यं समाहतम्‌ |

नत्वा साञ्जकिरुत्थाय विनीतो Fee तान्‌ ॥
devarsi-pravaro ‘mibhib
puja-dravyam samabrtam
natva sanjalir utthaya
vinito mubur aha tan

deva-rsi — of sages among the demigods; pravarab — the chief;

amibbib — by them; puja — for worship; dravyam — the para-
phernalia; samahrtam — brought forward; natud — bowing;5) sa-
anjalip — with folded hands; withdya — standing up; vinitab —
humbly; mubub— at some length; dba—he spoke; tan — to
them.

When they brought paraphernalia for worship, the chief

sage among the gods bowed his head to it with folded
hands. He then stood up and humbly spoke to them at
length.
 PRIYA: The BELOVED / 489

TEXT 100

श्रीनारद उवाच
भोः कृष्णपादाब्जमहानुकम्पिता
लोकोत्तरा मामधुना CATA |
युष्माकमेवाविरतं यथाहं
कीतिं प्रगायन्‌ जगति भ्रमेयम्‌ ॥
Sri-nadrada uvdca
bhoh krsna-padabja-mahanukampita
lokottara mam adhund dayadhvam
yusmadkam evaviratam yathaham
kirtim pragayan jagati bbrameyam

Sri-naradab uvdca— Sri Narada said; bhoh — 0; krsnda-pdda-

abja — of Krsna’s lotus feet; mahd-anukampitah — greatest re-
cipients; /oka-uttarab — O you who transcend the material world;
mam — to me; adhund — today, dayadhvam — please be mer-
तयि]; yusmadkam — your, eva — indeed; aviratam — incessantly;
yatha — so that; abam—I, kirtim—the glories; pragayan —
singing constantly; jagati— throughout the universe; bhrameyam
— may wander.

Sri Narada said: O greatest receivers of the mercy of Krsna’s

lotus feet, you are all transcendental persons. Today please
be merciful to me. Please bless me that I may wander
always throughout the universe, constantly singing your
glories.

COMMENTARY: Narada would rather not waste time glorifying

anyone but the Yadavas.

॥ LOL

अहो AS SAA यदोः कुलं

चकास्ति वैकुण्ठनिवासितोऽपि यत्‌ |
490 / CHAPTER FIVE

मनुष्यलोको यदनुग्रहादयं
faery वैकुण्ठमतीव राजते ॥
aho alam Slaghya-tamam yadoh kulam
cakasti vaikunthd-nivdsito pi yat
manusya-loko yad-anugrahdad ayam
vilanghya vaikuntham ativa rdjate

८/0 — oh; alam — indeed; slaghya-tamam— most praisewor-

thy; yadoh — of the Yadus; ku/am— the family; cakdsti— they
are radiant; vaikuntha-nivasitab — than the residents of Vai-
kuntha; api— even; yat— in that; manusya-lokab — the human
race; yat— whose; anugrahbat—by the grace; ayam— this;
vilanghya — surpassing; vaikuntham — Vaikuntha; ativa — ex-
tremely; rdjate— is glorious.

Indeed, this family of the Yadus is most praiseworthy! You

are more radiant than the residents of Vaikuntha! By your
grace this world of men has surpassed Vaikuntha and at-
tained supreme glory.

COMMENTARY: In Vaikuntha the Personality of Godhead has

many splendid associates, whose character and opulence are
universally praiseworthy and attractive. Narada is surprised to
see that the earthly inhabitants of Dvaraka are still more exalted
than Garuda and other Vaikuntha associates. The Yadavas have
mercifully spread pure devotional service to Krsna throughout
Martyaloka, the world of short-lived human beings. Thus they
have made this mortal realm more splendorous than Vaikuntha.
The devotees of Vaikuntha are certainly favored by the Supreme
Lord, but not as much as the devotees of Dvaraka.

162

वृत्ता ata भवती सफटप्रयासा

यस्यां अनुर्वसतिः केकिचयः किठेषाम्‌ |
 PRIYA: The BELOVED / 491

येषां महाहरिरयं निवसन्‌ गृहेषु

कुत्रापि yard रमते विहारैः ॥
vytta dharitri bhavati saphala-praydasa
yasyam janur vasatib keli-cayah kilaisam
yesam mahad-harir ayam nivasan grhesu
kutrapi purvam akyrtai ramate vibaraih

vrtta — well-situated; dharitri— O earth; bhavati— being; sa-

phala— fruitful; praydsad — whose endeavor, yasyam— upon
whom; janub — the birth; vasatib— residence; keli— of pas-
times; cayahb — abundance; kila — indeed; es4m — of them (the
Yadavas); yesdm— whose; mahd-harib — Lord Hari; ayam—
this; nivasan — dwelling; grhesu— in the homes; kutra api—
anywhere; purvam— previously; akrtaib— never performed;
ramate — He enjoys; vibaraih — with pastimes.

Most fortunate Mother Earth, by your fruitful endeavors

these Yadus have manifest upon your surface their birth,
residence, and pleasing acts. The Supreme Lord Hari re-
sides in their homes and enjoys with them unprecedented
transcendental pastimes.

COMMENTARY: Narada’s shifting moods of ecstasy lead him mo-

mentarily to stop addressing the Yadavas and turn instead to the
planet earth, upon whom Sri Dvaraka-dhama has descended.
The presiding goddess of the earth is certainly familiar with the
lilas of Lord Narayana in Vaikuntha and the /i/ds of His various
avatdras. She has witnessed many of these pastimes, and from
the Purdnas she knows others. But what she sees now in the
sacred district of Dvaraka is altogether unprecedented: the Lord
of the spiritual and material universes consorting with His ser-
vants as their intimate relative.

TEXTS 103-105
येषां GAARA: |
भोजनोद्राहशयनैस्तथान्येदहिकैर्ृदेः ॥
492 / CHAPTER FIVE

दुर्छेदैः प्रेमसम्बन्धैरात्मसम्बन्धतोऽधिकेः |
ag: स्वर्गापवगेच्छा छित्वा भक्ति विवर्धयन्‌ ॥
कुष्णो विस्मृतवेकुण्ठो विलसैः स्वैरनुक्षणम्‌ |
नवं नवमनिर्वाच्यं वितनोति सुखं महत्‌ ॥
yesam darsana-sambhdasd-
sparsanugamandsandih
bhojanodvaha-sayandis
tathanyair daibikair drdhaih

duschedaih prema-sambandhair
atma-sambandhato ‘dhikaih
baddhab svargapavargeccham
chittva bhaktim vivardhayan

krsno vismrta-vaikuntho
vilasaih svair anu-ksanam
navam navam anirvacyam
vitanoti sukham mahat

yesam — of whom; darsana — by the seeing;oO) sambhdsd — talk-

ing; sparsa— touching; anugamana— walking behind; dsa-
naib — and sitting; bhojana — by eating; udvdha— marriages;
Sayanaip — and sleeping; tathd— 2130; anyaib— by other;
daihikaib — bodily activities; drdhaib — firm; duschedaih —
unbreakable; prema-sambandhbaib — by loving relationships;
dtma-sambandhatab — than meditational relationships in the
heart; adhikaib — which are greater; baddhab — bound; SUarga
—for heaven; apavarga—and liberation; icchaém—the de-
sires; chittud — severing;bhaktim — devotion; vivardhayan —
increasing; krsmab — Krsna; vismrta — who has forgotten; vai-
kunthab — Vaikuntha; vilasaib— by the pastimes; 5८10 — His
own; anu-ksanam— at every moment; navam navam — ever-
fresh; anirvacyam — indescribable; vitanoti— He spreads; su-
kham —pleasure; mahat— great.
 PRIYA: The BELOVED / 493

Krsna has now forgotten Vaikuntha, for He is bound by

intense, unbreakable loving exchanges with these Yadus.
He sees the Yadus, touches them, talks with them, sits with
them. He eats and sleeps with them, follows them when
they walk, takes part in their marriage ceremonies, and
shares in their other activities of embodied life. These rela-
tions are more tangible than the yogis’ union with Him in
meditation. Thus, by His pastimes Krsna spreads among
the Yadus infinite pleasure, ever fresh and indescribable,
destroying any desire they might have for heaven or lib-
eration, and increasing more and more their devotion
to Him.

COMMENTARY: Sri Krsna descended to earth not only for His

own enjoyment but also to give pleasure to His devotees. Some
of the Yadus might once have harbored desires to attain the
higher celestial worlds and associate with Krsna there. Some of
the Yadus, in fact, had descended from the planets of the demi-
gods, so in their human pastimes they might naturally have felt
an urge to return to heaven. But after they lived for some time
with Krsna in Dvaraka such unsuitable desires in their hearts
dissolved. The Yadus lost every trace of interest in liberation
from the cycle of samsdra, because they wanted never to be
deprived of the opportunity to take birth again and again in the
company of Krsna.
The Yadus’ meditation on Krsna is much more strongly fo-
cused than the dhadrand and samadhi of yogis. Whereas imper-
sonal meditators fall prey to various distractions even in their
so-called perfection of samadhi, Krsna’s devotees in Dvaraka, in
their krsna-samdadbhi, cannot be shaken in any way, at any time,
by anyone or anything. Nothing can distract their meditation,
because at every moment they experience the incomparable
happiness of Krsna consciousness.
To achieve limited versions of spiritual perfection, with
dimensions of happiness that are monotonous and meager
compared to pure devotional service, conditioned souls must
undergo disciplines like the eightfold yoga process. The Yadus,
494 / CHAPTER FIVE

however, have purely spiritual bodies and therefore have no

need to submit their bodies and minds to yoga discipline. They
are eternal friends of Yogesvara, the master of all yoga. Instead
of struggling to cultivate some inward meditation, in the com-
pany of Krsna they effortlessly enjoy in various ways with all
their senses. As recorded in Srimad-Bhdgavatam (10.82.29-30),
King Yudhisthira tells the Yadavas:

yad-visrutib Sruti-nutedam alam pundati

pddavanejand-payds ca vacds ca Sastram
bhub kala-bharjita-bhagapi yad-anghri-padma-
sparsottha-saktir abhivarsati no ‘khilarthan

tad-darsana-sparsananupatha-prajalpa-
Sayyasandsana-sayauna-sapinda-bandhah
yesam grhe niraya-vartmani vartatam vab
svargdpavarga-viramah svayam asa visnub

“The water that has washed His feet, the words He speaks in the
form of the revealed scriptures, and His fame, as broadcast by
the Vedas — these thoroughly purify this universe. Although the
earth’s good fortune was ravaged by time, the touch of His lotus
feet has revitalized her, and thus she is raining down on us the
fulfillment of all our desires. The same Lord Visnu who makes
one forget the goals of heaven and liberation has now entered
into marital and blood relationships with you, who otherwise
travel on the hellish path of family life. Indeed, in these relation-
ships you see and touch Him directly, walk beside Him, con-
verse with Him, and together with Him sit at ease, lie down to
rest, and take your meals.”
In these two verses, spoken during the meeting of Krsna’s
devotees at Kuruksetra, Maharaja Yudhisthira congratulates the
Yadavas for the supreme fortune of their intimacy with Krsna.
The water that has washed Krsna’s feet, in the form of the river
Ganga, purifies the whole universe of its sins. His instructions, in
the form of the Vedas, educate human society to the standard of
natural spiritual life, free from illusion. But despite His constant
 PRIYA: The BELOVED / 495

presence in these two forms, in course of time the earth picks

up, from the creatures she supports, more sinful contamination
than she can bear. Her glory then becomes a mere shadow of
what it was. To deliver the earth from misfortune, therefore, Krsna
appears in the Yadu dynasty. Just by the touch of His lotus feet
she regains her former strength and can once again shower the
Lord’s devotees with the fulfillment of their needs and desires.
The Yadus especially are so satisfied living on the earth with Krsna
that they entirely forget about heaven and liberation. They prefer
to stay entangled in their relations with Him through marriage
(sa-yauna) and birth (sa-pinda).

TEXT 106

राय्यासनाटनाकापक्रीडास्नानाटानादिषु |
वर्तमाना अपि स्वान्‌ ये कृष्णप्रम्णा स्मरन्ति न ॥
Sayydsandatandlapa-
krida-snandsanddisu
vartamand api 57.417 ye
krsna-premnd smaranti na

Sayya — in sleeping; dsana sitting; alana — walking; dldpa

— speaking; krida— playing; sndna— bathing; asana— eat-
ing; ddisu — and other activities; vartamadnabh — being engaged;
api— although; svan— their own (possessions and families);
ye — who; krsna-premna — because of their pure love for Krsna;
smaranti na — do not remember.

While eating, sleeping, sitting, walking, speaking, bathing,

enjoying diversions, the Yadus are so absorbed in pure
love for Krsna that they even forget their own families and
possessions.

COMMENTARY: Love for Krsna is a deep ocean, in which His pure

devotees dive to their hearts’ content. Thus fully immersed in
Krsna consciousness, the Yadus were oblivious of their material
496 / CHAPTER FIVE

assets, including their families and their own bodies. All the riches
in this world could not divert their attention.
This statement by Narada parallels Sukadeva’s words at the
end of the Tenth Canto of the Bhagavatam (10.90.46):

Sayyasandtanaldpa-
kridd-snandasandadisu
na viduh santam atmdnam
ursnayab krsna-cetasab

“The Vrsnis were so absorbed in Krsna consciousness that while

sleeping, sitting, walking, conversing, playing, bathing, eating,
and so on they forgot their own bodies.” Thus Krsna once told
His wife Satya:

ete hi yadavah sarve

mad-gana eva bhamini
sarvada mat-priya devi
mat-tulya-guna-sdlinab

“Dear willful goddess, every one of these Yadavas is My eternal

associate. They are always dear to Me, and their virtues are equal
to My own.”

1.1.101

महाराजाधिराजायमुग्रसेन महादुतः |
महासोभाग्यमहिमा भवतः केन वर्ण्यताम्‌ ॥
maha-rajadhirajayam
ugrasena mahddbhutab
mahd-saubhadgya-mahima
bhavatah kena varnyatam

mahd-raja — of great kings; adbirdja — O sovereign king; ayam

— this; uwgrasena—O Ugrasena; mahd-adbhutah — most as-
 PRIYA: The BELOVED / 497

tonishing; mahd-saubhagya — of the great fortune; mahimad —

the glory; bhavatab — your; kena— by whom; varnyatam —
can be described.

O Ugrasena, king of exalted kings! Who can describe the

extent of your astonishing great fortune?

COMMENTARY: Many other kings, including Yudhisthira, are sub-

ordinate to Maharaja Ugrasena. The special favor Krsna has shown
him is visible to all but cannot be adequately described.

TEXT 108

अहो महाश्चर्यतरं चमत्कारभराकरम्‌ ।

पर्य प्रियजनप्रीतिपारवरयं महाहरेः ॥
८1/70 mahdscaryataram
camatkara-bharakaram
pasya priya-jana-priti-
para-vasyam mahd-hareh

aho— oh; mahd-dscarya-taram — most completely amazing;

camatkdara — of wonderment; bhara— of an excess; adkaram
—the mine; pasya— just see; priya-jana — of dear devotees;
priti—to the love; para-vasyam— the subservience; mahd-
hareb — of the Supreme Lord Hari.

Oh, just see the utterly amazing, infinitely wonderful ways

in which the Supreme Lord Hari submits to the love of His
dear devotees!

COMMENTARY: Krsna’s mercy is the Gkara, or birthplace, of ev-

erything wondrously appreciable. His selfless concern for His
devotees is always astonishing, especially when He willingly
submits to their control.
498 / CHAPTER FIVE

TEXT 109

यदुराज भवन्तं स निषण्णं परमासने ।

अग्रे सेवकवत्तिष्ठन्‌ सम्बोधयति सादरम्‌ ॥
yadu-raja bhavantam sa
nisannam paramdsane
agre sevaka-vat tisthan
sambodhayati sadaram

yadu-raja— O king of the Yadus; bhavantam— you, sab —

He; nisannam— sitting; paramd-dsane — on your great throne;
agre — in front; sevaka-vat — like a servant, tisthan — standing;
sambodhayati — addresses; sa-ddaram — with reverence.

O king of the Yadus, as you sit on your great throne, that

same Hari stands before you like a servant and addresses
you with reverence.

119 1. १

भो निधारय देवेति भृत्यं मामादिशोति च ।

तदुवद्यो नमोऽभीष्ण भवत्सम्बन्धिने नमः ॥
bho nidharaya deveti
bhrtyam mam adiseti ca
tad bhavadbhyo namo ‘bhiksnam
bhavat-sambandhine namab

(00040 — O; nidharaya — please consider; deva — My lord; iti —

thus saying; bbytyam — your servant; mam — Me; ddisa— please
order; iti— thus; ca— and; tat— therefore: bhavadbhyahb — to
you; namab — obeisances; abhiksnam— constantly; bhavat—
your; sambandhine to the relatives; namahb — obeisances.

He says, “My lord, please consider... Please order Me, your

servant.” I therefore offer constant obeisances to you and
to all your relatives.
 PRIYA: The BELOVED / 499

COMMENTARY: The word bhrtya means “servant” in two senses:

“order carrier” and “maintained dependent.” Krsna played both
roles in relation to His great-grandfather Ugrasena. On one occa-
sion Krsna told him:

mayi bhrtya updsine

bhavato vibudhaddayah
balim haranty avanatah
kim utdnye narddhipab

“Since I am present in your entourage as your personal atten-

dant, all the demigods and other exalted personalities will come
with heads bowed to offer you tribute. What, then, to speak of
the rulers of men?” (Bhadgavatam 10.45.14) Uddhava also told
Vidura:

tat tasya kainkaryam alam bhrian no

viglapayaty anga yad ugrasenam
tisthan nisannam paramesthi-dhisnye
nyabodhayad deva nidharayeti

“Krsna used to stand before King Ugrasena, who was sitting on

the royal throne, and submit explanations before him, saying,
‘O My lord, please let it be known to you.’ Does it not pain
us, Krsna’s servitors, when we remember this?” (Bhagavatam
9.2.22)
Narada concludes that of all the Vaisnavas he has visited thus
far, Ugrasena is the greatest. Narada offers homage to him and to
everyone who has any relationship with him.

6 ag 1

श्रीपरीक्षिदुवाच
ततो ब्रह्मण्यदेवानुवर्तिनो यदबोऽखिताः |
सपादग्रहणं नत्वा मातस्चुर्महामुनिम्‌ ॥
500 / CHAPTER FIVE

Sri-pariksid uvdca
tato brabmanya-devanu-
vartino yadavo ‘khilab
sa-pada-grahanam natva
matar ucur mahd-munim

Sri-pariksit uvdca — Sri Pariksit said; tatab — then; brahmanya-

deva — of the Supreme Lord, who favors the brabmanas,; anu-
vartinah — followers; yadavab— the ३५३९३७५; akhilab — all;
sa— with; pdda-grahanam — touching of His feet; natvuad —
bowing; mdtab—O mother; uwcub — they said; mahd-munim
— to the great sage.

Sri Pariksit said: The Yadavas were all faithful followers of

the Supreme Lord, the Lord who favors the brahmanas.
Dear mother, those Yadavas then bowed down together
to the great sage, touched his feet, and spoke to him as
follows.

1 1

श्रीयादवा ऊचुः
श्रीकुष्णस्यापि पूज्यस्त्वमस्मदीयमहाप्रभोः |
कथमस्मान्‌ महानीचान्‌ नीचवन्‌ नमसि प्रभो ॥
Sri-yddava ucub
sri-krsnasyapi ptijyas tvam
asmadiya-maha-prabhoh
katham ८1511617 mahd-nican
nicd-van namasi prabho

sri-yadavah ucub — the fortunate Yadus said; s1i-krsnasya -

by Sri Krsna; api— even; pujyab — worshipable; tvam— you;
asmadiya — of persons like us; mahd-prabhoh — who is the su-
preme master, Ratham— why; asmadn— to us; mahd-nican —
most lowly; nica-vat— like a lowly person; namasi— you are
offering respects; prabho — O venerable one.
 PRIYA: The BELOVED / 501

The fortunate Yadavas said: Even our supreme master, Sri

Krsna, worships you. Why then, O venerable sage, are you
acting like a lowly person by offering respects to us, the
most lowly?

TEXTUI

जितवाक्यतिनैपुण्य ates नस्त्वयोदितम्‌ |

तदसम्भावितं न स्याद्यादवन्द्रप्रभावतः ॥
Jita-vak-pati-naipunya
yad idam nas tvayoditam
tad asambhavitam na sydd
yadavendra-prabhavatah

jita— who has defeated; vak-pati— the master of all speech,

Brahma; naipunya—the expertise; yat— what; idam— this;
nab—to us; tuaya—by you; uditam— spoken; tat— that;
asambhavitam — impossible; na — not; syat— can be; yaddava-
indra — of the Lord of the Yadus; prabhdvatah — by the power.

You can defeat the wit of even Brahma, the master of

speech. And so, by the power of our Lord Yadavendra,
what you have said to us cannot be untrue.

COMMENTARY: On one hand, the Yadavas listening to Narada

are inclined to discount Narada’s description of themselves as
exaggerated flattery. Thus they call Narada the most expert word
juggler. On the other hand, when Krsna is personally involved,
anything is possible. They are His family members, and Narada
is one of His eternal Vaikuntha associates. So they are forced to
accept Narada’s statements as true.

TEXT 114

तस्य केनापि गन्धेन कि वा कस्य न सिध्यति |

महादयाकरो योऽयं निरुपाधिसुहत्तमः ॥
502 / CHAPTER FIVE

tasya kenapi gandhena

kim va kasya na sidhyati
mahd-dayakaro yo ‘yam
nirupaddhi-subrttamah

tasya — of Him; kena api—by- any; gandhena— fragrance;

kim — what; vad — or; kasya— by whom; na sidhyati— is not
achieved; maha — great; ८८114 — of mercy; dkarah — reservoir;
yab—who; ayam— He; nirupddhi— unconditional; suhrt-
tamah — best friend.

If one has even a slight trace of a touch with Krsna, is there

anything one cannot achieve? Krsna is a boundless reser-
voir of mercy and one’s unconditional best friend.

COMMENTARY: True compassion originates in Krsna; or in other

words, only Krsna’s pure devotees can be truly compassionate.
The special quality in true compassion is that it is unconditional.
Krsna and the devotees who convey mercy on His behalf never
expect any reciprocal favors. They freely distribute mercy to any-
one who will take it. This is the meaning of the words nirupdadhi
and abaituka, often seen in descriptions of Krsna’s mercy.

महामहिमपाथोधिः स्मृतमात्रोऽखित्मार्थदः |
दीननाथैकटठारणं हीनार्थाधिकसाधकः ॥
maha-mahima-pathodhib
smrta-matro ‘khilartha-dah
dina-nathaika-saranam
hinarthadhika-sadhakah

maha-mahima— of extreme greatness; pdthabh-dhib— the

ocean; smrta— remembered; mdtrab— merely; akhila— all:
artha — ambitions; dab — who grants; dina-ndtha — the mas-
ter of the most fallen; eka-Saranam— and the only shelter;
 PRIYA: The BELOVED / 503

hina-artha— for those who are deprived of possessions;

artha — wealth; adhika — more than enough; saddhakah — who
provides.

He is the ocean of all greatness. Simply remembering Him

assures all success. He is the master and only shelter of the
most fallen, the provider of everything desirable to those
who have nothing to possess.

COMMENTARY: Krsna is not satisfied with merely fulfilling the

ambitions of His devotees; He likes to bestow on His devotees
more than they ever desire. Intelligent persons should take shel-
ter of this great quality of His, which is like a vast ocean, deep
and certain. Krsna’s mercy need not take long to achieve, and it
pays little regard to the qualifications of those who receive it. As
Narada says here, as soon as one remembers Krsna one’s success
is guaranteed, regardless of the purpose of one’s endeavor. Even
if one’s intentions are off target, when one becomes absorbed in
remembering Krsna, Krsna reciprocates by helping one adjust
those intentions.
In particular, those who have no other shelter can be assured
of Krsna’s protection. Helpless persons hoping against hope to
be able to surrender to Krsna can be confident of receiving
His mercy even if they have no pious credits, philosophical
knowledge, or devotional accomplishments. Considering this, the
Yadavas present themselves as most fallen and unqualified and
thus quite fit to be favored by Krsna. “But so many other fallen
souls can equally gain Krsna’s favor,” the Yadavas further tell
Narada. “Our position is nothing unique. Your singling us out for
praise is just clever word jugglery.”

TEXT 116

किन्त्वस्मासूद्धवः श्रीमान्‌ परमानुग्रहास्पदम्‌ |

यादवेन्द्रस्य यो मन्त्री रिष्यो भृत्यः प्रियो महान्‌ ॥
504 / CHAPTER FIVE

kintv asmdsuddhavah sriman

paramanugrahdspadam
yadavendrasya yo mantri
Sisyo bhrtyab priyo mahan

kintu — but; asmdsu — among us; uddhavah — Uddhava; sriman

—blessed; parama— greatest; anugraba— of mercy; dspd-
dam — the recipient; yadava-indrasya — of Krsna; yab —who;
mantri— adviser; Sisyab — disciple; bhrtyabh — servant; priyab
— dear; mahdn— great.

But among us, blessed Uddhava has received Krsna’s great-

est mercy. That exalted soul is Lord Yadavendra’s adviser,
His disciple, His servant, and His extremely dear friend.

COMMENTARY: Out of respect for Narada, the Yadavas feel

obliged to put aside their doubts and accept his words as true.
Ultimately they cannot deny their own glories, because those
glories are all inseparably related to Krsna. All the Yadavas can
do is try to minimize those glories by presenting the greater
glories of a better devotee, Sriman Uddhava. When the Yadava
princes sit in the royal assembly of Dvaraka, they are accus-
tomed to deliberating with Krsna on various important matters of
state. But none of the Yadavas can consider himself as valuable
an adviser as Uddhava.

TEXT

अस्मान्‌ विहाय कुत्रापि यात्रां स कुस्ते Wy: |

न हि तहुःखमस्माकं दृष्टे त्वस्मि्तपत्रजेत्‌ ॥
asman ८11041८ kutrapi
yadtram sa kurute prabhub
na hi tad-dubkham asmdkam
drste tv asminn apat rajet

asman — 119; vibdya— abandoning; kutra api— somewhere;

yatram— a trip; sab—He; kurute— makes; prabhub —the
 PRIYA: The BELOVED / 505

Lord; na — not; hi— certainly; tat— that; dubkham — distress;

asmakam — our; drste— being seen; tii— even; asmin— He;
apavrajet — does it go away.

Sometimes the Lord abandons us to go on a journey. This

gives us such distress that even when we see Him again the
pain does not go away.

TEXT 118

न जानीमः कदा कुत्र पुनरेष ब्रजेदिति |

उद्धवो errant निवसन्‌ सेवते प्रभुम्‌ ॥
na janimah kada kutra
punar esa vrajed iti
uddhavo nityam abhyarne
nivasan sevate prabhum

na janimab — we do not know; kada — when; kutra — where;

punah — again; esab — He; vrajet might go; iti— thus; ud-
dhavab — Uddhava, nityam— always; abhyarne — by His side;
nivasan — residing, sevate — serves; prabhum — his master.

We cannot be sure when He might go somewhere else. But

Uddhava is always by His side, serving Lord Krsna, his
master, and residing with Him.

TEXT 119

स्वगम्य एव विषये प्रेषयेदुगवानमुम्‌ |

कोरवावृतसाम्बीयमोचनादिकृते क्वचित्‌ ॥
svd-gamya eva visaye
presayed bhagavan amum
kauravavyta-sambiya-
mocanddi-krte kvacit
506 / CHAPTER FIVE

sva-gamye— for which He Himself should go; eva— indeed;

visaye —on a matter; presayet— may send; bhagavan— the
Personality of Godhead; amum— him (Uddhava); Rauwrava —
by the Kauravas; Gurta — captured, 54770714 — of Samba; mo-
cana — of the releasing; ddi— and so on; krte— for the sake;
kvacit — sometimes.

Sometimes the Lord, the Personality of Godhead, sends

Uddhava on missions on which the Lord Himself should
go. For example, the Lord sent him to gain the release of
Samba, whom the Kauravas had taken captive.

COMMENTARY: Krsna sent Uddhava on various missions — to

Gokula, to Hastinapura, and elsewhere. When Samba, Krsna’s
son, tried to elope with Duryodhana’s daughter, the Kaurava
army, headed by Bhisma and Duryodhana, captured Samba, and
Uddhava was instrumental in arranging Samba’s release. Narada
avoids mentioning the journey to Vraja that Uddhava undertook
for Krsna, because it is too confidential to discuss in the open
assembly at Dvaraka. Uddhava enjoyed Krsna’s association con-
stantly, but when sent out to either rescue or console the Lord’s
dear devotees, Uddhava felt more satisfaction than by staying
with Krsna.

TEXT 120

यस्तिष्ठन्‌ भोजन्रीडाकोतुकावसरे हरेः ।

महाप्रसादमुच्छिष्टं भते नित्यमेकलः ॥
yas tisthan bhojana-krida-
kautukdvasare hareh
maha-prasddam ucchistam
labhate nityam ekalab

yah — who, tisthan— being present; bhojana — of eating; (दत

—of the sport; Rautuka—for the enjoyment; avasare— on
the occasions, hareh — of Lord Krsna; mahd-prasadam — the
 PRIYA: The BELOVED / 507

mahd-prasdda; ucchistam— remnants; labhate he obtains;

nityam — always; ekalab — the only person.

Uddhava stays alone with Krsna when the Lord playfully

enjoys His meals. So he is the only person who can always
obtain the Lord’s maha-prasada remnants.

011

पादारविन्दद्रनद्र यः प्रभोः संवाहयन्‌ मुदा |

ततो निद्रासुखाविष्टः शेते tare निधाय तत्‌ ॥
padaravinda-dvandvam yah
prabboh samvahayan muda
tato nidra-sukhavistah
Sete svanke nidhaya tat

pdda-aravinda — of lotus feet; dvandvam— the pair; yah —

who; prabhoh — of his master; samvahayan — massaging, mudd
— with great pleasure; tatab — then, nidrad— of sleep, sukha —
the pleasure; dvistab — entering; sete— he lies down; sva-arike
—on his own lap; nidhaya— placing; tat— them.

With great pleasure Uddhava massages his master’s lotus

feet and then happily falls asleep with the Lord’s feet on
his lap.

१.१ 12.2

रहःक्रीडायां च क्वचिदपि स Ay भगवतः

प्रयात्यत्रामात्यः परिषदि महामन्त्रमणिभिः |
विचिव्रैर्नमोचिरपि हरिकृतश्छचनभरेर्‌
मनोज्ञैः सर्वान्‌ नः सुखयति वरान्‌ प्रापयति च ॥
rahab-kridayam ca kvacid api sa sange bhagavatah
prayaty atramatyah parisadi maha-mantra-manibhib
508 / CHAPTER FIVE

vicitrair narmaughair api hari-krta-slaghana-bharair

manojnaih sarvan nab sukhayati vardn prapayati ca

rahab-kridayam — in confidential pleasures; ca — and; kvacit

— sometimes; api— 2150; sab — he (Uddhava); sarge — in the
company; bhagavatah — of the Lord; prayati—he goes out,
atra — here; amdtyah — minister; parisadi— in the assembly;
maha — excellent; mantra — of advice; manibhib — by gems;
vicitraih — wonderful, narma — of clever comments; oghaib —
by floods; api— and; hari — by Sri Hari; krta — made; slaghana
—of praise; bharaib—by the heaps; manab-jnaib — charm-
ing; sarvan — all; nab — to us; sukhayati— he causes delight;
vardn — benedictions; prapayati— he causes to be granted;
ca — and.

When the Lord goes out for confidential pleasures, Uddhava

sometimes goes with Him. And when Uddhava serves as
the Lord’s minister in this assembly hall, his precious gems
of advice and his flood of witty and charming comments
earn abundant praise from Sri Hari. They also delight all of
us and fulfill all our desires.

COMMENTARY: When Krsna visited Kubja, Uddhava accompa-

nied Him.

1.1

किं तस्य सोभाग्यकुलं हि वाच्यं

AeA प्राप किलायमेवम्‌ |
आरीवाद्यः प्रभुपादपदा-
सेवारसाविष्टतयोच्यतेऽजञैः ॥
kim tasya saubbagya-kulam hi vacyam
vatulatam prapa kilayam evam
a-saisavdad yah prabhu-pdda-padma-
sevd-rdasavistatayocyate ‘naib
 PRIYA: The BELOVED / 509

kim— what; tasya— his; saubhagya— of the good fortune;

Rulam — about the whole series; 4i— indeed; vdcyam— can
be said; vdtulatam— insanity; pradpa— has developed; kila —
certainly; ayam — this person; evam — thus; d-Saisavdt — since
childhood; yab— who; prabhu— of his master; pada-padma
—the lotus feet; sevd-rasa— in the mood of serving; dvista-
{८114 — by being absorbed; uwcyate— he is called; ajnaib — by
foolish people.

What can be said of his continuous good fortune? Since

childhood he has been so absorbed in the taste of serv-
ing his master’s lotus feet that foolish people call him a
madman.

COMMENTARY: Vdatula means “insane,” or, in more exact medical

terms, “suffering mentally from imbalance of the vital airs (vdtas).”
When naive persons without spiritual discrimination observed
Uddhava in trance, oblivious of his surroundings, or saw him
babbling like someone haunted by a ghost, they would judge
him such a madman.

TEXT 24

अहो सदा माधवपादपदयोः

प्रपत्तित्ाम्पटयमहत््वमदुतम्‌ |
seq मानुष्यवपुष्यवाप
स्वरूपमुत्सृज्य हरेः स्वरूपताम्‌ ॥
aho sada madhava-pada-padmayoh
prapatti-lampatya-mahattvam adbhutam
ihaiva mdnusyd-vapusy avapa
svarupam utsrjya hareb svarupatam

abo — oh; sadd — always; maddhava — of Lord Madhava, pdda-

padmayoh — at the lotus feet; prapatti— for surrender, lampatya
510 / CHAPTER FIVE

—of his wanton eagerness; mahattvam— the greatness; ad-

bhutam — amazing; iha— in this; eva — indeed; madnusya—
human; vapusi— body; avadpa— he assumed; svarupam — close
resemblance; wtsryjva — abandoning; harebh — to Sti Hari; sva-
rupatam — his own form.

Just see how amazing is his great eagerness to surrender

always at the lotus feet of Lord Madhava! He has even for-
gone the normal bodily features of a human birth and in-
stead assumed a transcendental body closely resembling
that of Sri Hari.

COMMENTARY: Born as a ksatriya in the middle of India,

Uddhava should have had a light complexion. Instead, by his
intense affinity for Krsna he was born with a body almost exactly
like Krsna’s.

10112;

प्रद्ुम्नाद्रम्यरूपः प्रभुदयिततरोऽप्येष कृष्णोपभुकतैर्‌

वन्यघक्पीतपद्राशुकमणिमकरोत्तसहारादिभिस्तेः ।
नेपध्यरभूषितोऽस्मान्‌ सुखयति सततं देवकीनन्दनस्य
भ्रान्त्या Aa प्रियजनहदयाकर्षणोत्कर्षभाजा ॥
pradyumndd ramya-riipab prabbu-dayitataro 121, esa krsnopabhuktair
vanya-srak-pita-pattamsuka-mani-makarottamsa-haradibbis taib
nepathyair bhusito sman sukhayati satatam devaki-nandanasya
bbrantya sandarsanena priya-jana-hyda) ‘dakarsanotkarsa-bhaja

pradyumnat— than Pradyumna; ramya— more attractive; ri/-

pab — whose bodily form; prabhu — of his master; dayita-tarah
— the most dear; api— and; esab — he; krsna — by Krsna; upa-
bhuktaib — enjoyed; vanya-srak— garlands made of forest flow-
ers; pita — yellow; patta-amsuka — with silk garments; mani—
 PRIYA: The BELOVED / 511

jewels; makara-uttamsa — makara-shaped earrings; hdadra—

necklaces; ddibhib — and so on; tai — by these; nepathyaih —
items of dress; bhtisitah — decorated; asmdn— us, sukbayati
— he delights; satatam — constantly; devaki-nandanasya —with
the darling son of Devaki; bhrdntya— because of confusion;
sandarsanena — by being seen; priya-jana — of the dear devo-
tees; brdaya — the hearts; Gkarsana — in attracting; utkarsa —
excellence; bhaja— which manifests.

Uddhava’s body is more beautiful than even Sri Pra-

dyumna’s, and Uddhava is even more dear to Krsna than
Pradyumna is to Krsna. When bedecked with jewels, pearl
necklaces, yellow silk dress, forest-flower garlands, makara-
shaped earrings, and other ornaments, Uddhava delights
us, and we mistake him for the son of Devaki Himself.
No one attracts the hearts of Krsna’s devotees more than
Uddhava.

COMMENTARY: Seeing Uddhava arrayed like Krsna was a source

of delight for the Yadavas, especially when Krsna was absent
from Dvaraka and they needed relief from their pain of separa-
tion. Among the prasdda ornaments Uddhava would receive
from Krsna, the vanya-srak was a garland strung from wild for-
est flowers, often long enough to touch the wearer’s feet. The
jewels Krsna gave Uddhava included His own Kaustubha, which
in Vaikuntha no one but Lord Narayana ever wears. The word
ddi (‘and so on”) implies Krsna’s sandalwood paste, head-
dresses, and other ornaments.
Bhrantya means “by mistake.” When the Yadavas saw
Uddhava from a distance, they often thought he was Krsna. And
even after they realized their mistake, the sight of Uddhava still
pleased them, since his exceptional beauty made them remem-
ber Krsna’s beauty. A second possible meaning of (00707111 is
“moving about.” Uddhava was always passing here and there on
Krsna’s business, giving the Dvaraka residents many opportuni-
ties to see him.
512 / CHAPTER FIVE

TEXT 126

श्रीपरीक्षिदुवाच
मातरित्यादिकं श्रुत्वा महासोभाग्यमुत्तमम्‌ |
उद्धवस्य APM गन्तुं हर्षप्रकर्षतः ॥
Sri-pariksid uvdca
matar ity-ddikam srutva
mahad-saubhagyam uttamam
uddhavasya munir gebam
gantum harsa-prakarsatab

Sri-pariksit uvdca — Sti Pariksit said; mdtah— O mother; iti—

thus; ddikam — and more; srutvd — hearing; mahd-saubhagyam
—the great fortune; uttamam— supreme; uddhavasya — of
Uddhava; munib — the sage; gebam — to the house; gantum —
to go; harsa — of joy; prakarsatah — due to the excess.

Sri Pariksit said: Dear mother, after hearing these and

other exalted glories of Uddhava, Narada Muni, overjoyed,
became eager to go to Uddhava’s house.

८५

उत्थाय तस्य दिग्भागवर्त्मादातुं समुद्यतः |

जात्वोक्तो यदुराजेन चित्रप्रमविकारभाक्‌॥
utthaya tasya dig-bhdga-
vartmaddtum samudyatah
Jnatvokto yadu-rdjena
citra-prema-vikarda-bhak

utthaya standing up; tasya— of him (Uddhava); dik-bhdga

—in the direction; vartma— the road; dddtum—to take; sa-
mudyatab — prepared, jndtvd — being noticed; uktab — spo-
ken to; yadu-rajena— by the Yadu king (Ugrasena); citra —
 PRIYA: The BELOVED / 513

various; prema-vikdra — symptoms of ecstasy; bhadk— mani-

festing.

Showing various symptoms of ecstasy, Narada stood up,

ready to set off on in that direction. Noting this, King
Ugrasena spoke.

COMMENTARY: The shifting ecstasies felt by Narada produced

various symptoms in his body — perspiration, trembling, and
standing of the hair on his limbs. He was obviously moved by
impulses of spontaneous love, so only transcendental arguments
could change his mind.

1128

श्रीमदुग्रसेन उवाच
भगवततुक्तमेवासौं क्षणमेकमपि क्वचित्‌ ।
नान्यत्र तिष्ठतीरास्य कृष्णस्यादेलतो विना ॥
Srimad-ugrasena uvdca
bhagavann uktam evdsau
ksanam ekam api kvacit
ndnyatra tisthatisasya
krsnasyddesato vind

Srimat-ugrasenab uvaca — Sriman Ugrasena said; bbagavan —

O my lord; uktam— it is said; eva — indeed; asau — he ( Ud-
dhava); kRsanam— moment; ekam— one; api— even; kvacit
— ever; 2a — not; anyatra anywhere else; tisthati— does he
stand; iSasya — of his Lord; krsmasya — Krsna; ddesatab — the
order; vind — without.

Sriman Ugrasena told Narada: My lord, it is said that with-

out Krsna’s order Uddhava never leaves Lord Krsna’s pres-
ence even for a moment.
574 / CHAPTER FIVE

TEXT 129

यथाहं प्रार्थ्यं तत्सङ्गप्थितिं नाप्रोमि कर्हिचित्‌ |

तन्महालभतो हीनोऽसत्यया राज्यरक्षया ॥
yathaham prarthya tat-sanga-
sthitim napnomi karhicit
tan-maha-labhato hino
‘satyaya rajya-raksaya

yatha — as; abam — |; prarthya — requesting; tat— His; sanga

—in the company; sthitim— constant presence; na dpnomi—
do not obtain; karhicit— ever; tat— of that; maha — greatest,
labhatah — achievement; hinab— deprived; dsatyaya — de-
graded; rajya— the kingdom; raksaya — because of the activity
of protecting.

In contrast, despite my begging to stay in Krsna’s com-

pany, I never obtain that blessing. I am deprived of that
achievement because of my degraded occupation of pro-
tecting the kingdom.

COMMENTARY: By saying that Uddhava never leaves the Lord’s

presence, Ugrasena indirectly advised Narada not to look for
Uddhava at home. At the same time, he also made the point that
he, Ugrasena, was not at all as great as Narada said he was. At
the least, he was not as great as Uddhava, whom Krsna kept
always by His side. Ugrasena’s kingdom was indeed a gift from
Krsna, granted him after his son Karsa fell from the throne. But
the kingdom was a mixed blessing, a kingdom always in danger
of conquest by various enemies. To make Ugrasena accept the
throne, Krsna had resorted to duplicity: He had asked Ugrasena
to watch after Mathura, because the kingdom needed to be
guarded against certain threats while the Lord traveled else-
where. In fact, however, no such threats existed.
We read in Sri Hari-vamsa (2.47.16-17, 21-23) that during
Rukmini’s svayamvara Lord Krsna told Ugrasena:
 PRIYA: The BELOVED / 515

tistha (८८177 nrpa-sardiila

bhratra me sabito 1711८
ksatriya nikrta-prajnab
Sdastra-niscita-darsanah

purim sunyam imam vira

jJaghanya masma pidayan

“O tiger among kings, please stay here with My brother. There

are many warriors who externally follow the rules of scripture
but whose intelligence is perverted. When these kings find the
city vacant, with no ruler in place, they will attack it and impose
१1.
Ugrasena replied:

tvaya vibinadh sarve sma

na Saktah sukham asitum
pure smin visaydnte ca
pati-hina yatha striyah

tvat-sanatha vayam tata

tvad-bahu-balam asritah
bibhimo na narendranam
sendranam api mana-da

vijayaya yadu-srestha
yatra yatra gamisyast
tatra tvam sahito ‘smabhir
gacchetha yadavarsabha

“Without Your presence none of us citizens can live peacefully in

this city or its outlying districts, just as women cannot live happily
without their husbands. Dear son, we all consider You our master.
We depend on the shelter of Your mighty arms. Therefore, O cre-
ator of our honor, we fear no earthly kings nor even Indra, king of
heaven. Wherever You go to find victory in battle, O first and best
of the Yadus, You should please take us with You.”
516 / CHAPTER FIVE

1.80

आजापाठनमात्रैकसेवादरकृतोत्सवः |
यथा च वञ्चितो नीत्वा मिथ्यागोरवयन्त्रणाम्‌ ॥
ajnd-palana-matraika-
sevadara-krtotsavah
yatha ca vancito nitva
mithyd-gauravd-yantranam

djna — of the orders; padlana—the carrying out; mdtra—

merely; eka — only; sevd — His service; ddara — in honoring;
krta — created, utsavab—whose delight; yatha—as; ca—
and; vancitah — cheated; nitud— being led; mithya— false;
gaurava — of honor; yantranam— 10 the torment.

I delight in only one real honor: being able to carry out

Krsna’s orders. But the false honor He shows me simply
torments me and leaves me feeling cheated.

COMMENTARY: Ugrasena’s only happiness lies in receiving

Krsna’s command, but Krsna approaches Ugrasena as a subor-
dinate, praising him: “You are the noble king of the Yadus,
our grandfather, the pride of the Aryan race. Sitting on your
lion throne, please tell Us what service We should do for
you.” Receiving such respect from Krsna greatly embarrasses
Ugrasena.
In Sri Hari-vamsa, Krsna is described entering Dvaraka after
being anointed “king of kings.” Coming down from His chariot at
the city’s gate, Krsna saw Ugrasena standing to receive Him.
Krsna then told Ugrasena:

yan maya sv-abhisiktas tvam

mathureso bhavan iti
na yukiam anyatha kartum
mathurddhipate svayam
 PRIYA: The BELOVED / 517

arghyam dcamanam cdiva

padyam catha niveditam
na datum arhase rdjann
esa me manasabh priyah

“Because I officially anointed you king of Mathura, it is improper

for you to act in a contrary way. You should not present Me these
offerings of arghya, dcamana, and pddya waters, dear king.
That is My heartfelt wish.” (Hari-vamsa 2.55.42-43)
Ugrasena is pained by such statements, considering them
deceptive. To him they are proof that he is certainly not a fortu-
nate recipient of Krsna’s mercy.

Teil
कृष्णेन न तथा कश्चिदुद्रवश्च महासुखी |
तत्पार्धसेवासोभाग्याद्रचितः स्यात्कदापि न ॥
krsnena na {८10८ kascid
uddhavas ca maha-sukhi
tat-parsva-seva-saubhagydd
vancitah syat kadapi na

krsnena — by Krsna; na — not; tatha — in the same way; kascit

— someone; uddhavah — Uddhava; ca— and; mahd-sukhi —
who enjoys the greatest happiness; fat— His; parsva— at the
side; sevd — of service; saubhagyat — of the fortunate privilege;
vancitah — deprived; syat— is; kadd api— ever; na — not.

No other devotee of the Lord is ever cheated like this. But

as for Uddhava, he enjoys the greatest happiness. Privi-
leged to stay always by Krsna’s side, He is never deprived
of Krsna’s association.

TEXT 132

तत्तत्र गत्वा भवतागु मादूखां

सन्देखमेतं स निवेदनीयः |
518 / CHAPTER FIVE

अद्यात्यगादागमनस्य वेला
स्वनाधमादाय सभां सनाथय ॥
tat tatra gatva bhavatasu maddrsam
sandesam etam sa nivedaniyah
adyatyagadd dgamdnasya vela
sva-ndtham ddaya sabham sa-nathaya

tat— therefore, tatra— there, gatvad — going; bhavatad — your

good self; a@su— quickly; mdaddrsam— of such persons as us;
sandesam — message; etam— this; sab — He; nivedaniyah —
should be requested; adya—today; atyagat—has_ passed;
dgamanasya— for coming; vela—the appointed time; sva-
natham— your master; dddya— bring; sabham — for the as-
sembly; sa-ndthaya — please provide the master.

Therefore please go to Uddhava quickly and convey from

us this message: The appointed time today to come to the
assembly hall has already passed. Kindly bring Krsna and
grace the assembly with our master’s presence.

COMMENTARY: In the phrase sabham sa-ndthaya, “please grace

the assembly hall,” the verb sa-ndthaya literally means “please
allow to have its master.” The idea implied is that without seeing
Krsna the Yadavas would be left helpless. They expect and re-
quire to see Krsna in person every day. Another implication in
this verse is that Narada is more fortunate than the Yadavas be-
cause he can freely enter Krsna’s private quarters whenever he
wants.

Thus ends the fifth chapter of Part One of Srila Sandtana

(05८14111 $ Brhad-bhagavatamrta, entitled “Priya: The Beloved.”
 SIX

Priya tama:
The Most Beloved
 TEXTS I-3
श्रीपरीक्षिदुवाच
तच्छरत्वाये महाप्रेमरसावेहोन Aaa: |
महाविष्णुप्रियो वीणाहस्तोऽसो विस्मृताखिलः ॥
सदाद्रारवतीवासाभ्यस्तान्तःपुरवर््मना |
प्मुप्रासाददेगान्तःप्रवेराश्चर्यवाहिना ॥
पूर्वाभ्यासादिवाभ्यासं प्रासादस्य गतो मुनिः |
भूताविष्टो महोन्मादगृहीतश्च यथेतरः ॥
Sri-partksid uvdca
tac chrutvadrye mahd-prema-
rdasdvesend yan tritab
mahad-visnu-priyo vind-
hasto ‘sau vismrtakhilab

sada-dvdravati-vdsd-
bhyastantah-pura-vartmana
prabhu-prasdda-desantab-
pravesascarya-vahina

purvabhydasdd ivabhydsam
prasddasya gato munib
bhutadvisto mahonmdada-
erbitas ca yathetarab
522 / CHAPTER SIX

S1t-partksit uvaca — Sri Pariksit said; tat — that; Srutvud — hearing;

drye—O noble lady; mahd-prema— of exalted love of God;
rasa — in the taste; Gvesena — by his total absorption; yantri-
tab — controlled; mahd-visnu — of Maha-visnu; priyab— the
dear devotee; vind-hastah — with his vind in hand; asau — he;
vismrta — having forgotten; akhilab — everything; sada — con-
stant: dvdravati— in Dvaraka; vdsa — because of his residing;
abhyasta — familiar, antab-pura—to the center of the city;
vartmana — by the road; prabhu — of the Lord; prasdda — of
the palaces; desa — the neighborhood; antab — 11110; pravesa —
the entrance; dScarya — amazing, ८401774 — which led; purva
— earlier, abhydsat — from acquaintance; iva — indeed; abhyd-
sam—to the vicinity; prdsddasya— of the palace; gatah—
came; munib—the sage Narada; bhiita—by a ghost; davistab
— haunted; mahd-unmdda — by transcendental insanity; grbitab
— seized; ca and; yatha — like; itarab — an ordinary person.

Sri Pariksit said: Noble mother, after hearing Ugrasena’s

advice, Narada, the dear devotee of Lord Maha-visnu, be-
came absorbed in the taste of exalted love of God, which
seized him in its grip. Forgetting everything else, he
started off, vina in hand. Having spent much time before
in Dvaraka, Narada automatically took the familiar roads
to the center of the city, amazing roads that led to the
neighborhood of the Lord’s palaces, and came to a palace
of Krsna’s that he knew how to reach from earlier visits.
Under the spell of intense transcendental agitation, Narada
seemed like an ordinary person haunted by a ghost.

COMMENTARY: As this chapter describes, what Narada says to

Uddhava and the other devotees in Dvaraka inspires them to
discuss the present situation in Vraja. Overhearing these talks,
Krsna becomes bewildered in ecstatic love.
When Narada left Hastinapura for Dvaraka, he could think
only of how wonderful are Krsna and His devotees. He picked
up his vind but was too distracted to play it. How, then, did
he manage to find his way to Dvaraka and Krsna’s palaces? He
 PRIYATAMA: The Most BELOVED / 523

managed because he had gone there many times before. He took

the right roads even without paying attention. As the road to the
inner city approached the royal quarters, it assumed a bewilder-
ing appearance and took many unusual turns, making it a road
ordinarily impossible for nonresidents to follow. Narada seemed
oblivious of what he was doing and managed to arrive at his
destination only because he was accustomed to the route. The
truth is, however, that when one is conducted “helplessly” under
the control of pure love of God, one actually understands every-
thing perfectly; he certainly cannot forget the way to reach the
Personality of Godhead.

TEXT 4

भूमो क्वापि स्खलति पतति क्वापि तिष्ठत्यचेष्टः

क्वाप्युत्कम्पं भजति लुठति क्वापि रोदित्यथार्तः |
क्वाप्याक्रोरन्‌ Sahat गायति क्वापि नृत्यन्‌
सर्वं क्वापि श्रयति युगपत्प्रेमसम्पद्विकारम्‌ ॥
bhumau kvapi skhalati patati kvapi tisthaty acestah
kvapy utkampam bhajati luthati kvapi rodity athartab
kvapy akrosan plutibhir ayate gayati kvadpi nrtyan
sarvam kvapi srayati yugapat prema-sampad-vikdram

bhtimau — on the ground; kva api— sometimes; skhalati— he

stumbles; patati— he falls; Rua api— sometimes; tisthati— he
stands up; acestab— unconscious; kva api— sometimes; ut-
kampam — trembling; bhajati— he manifests; /uthati— he rolls
around; kva api— sometimes; roditi—he weeps; atha— or;
drtabh — distressed; kva api— sometimes; Gkrosan — shouting;
plutibhib — by jumping about, ayate— he moves; gdyati— he
sings; kva api— sometimes; nrtyan— dancing; sarvam — all,
kva api— sometimes; Srayati— he assumes; yugapat— simul-
taneously; prema — of pure love of God; sampat — of the com-
plete treasure; vikdram — the transformations.
524 / CHAPTER SIX

He sometimes tripped and fell to the ground and some-

times stood motionless. Sometimes his body trembled, or
he rolled on the ground, or he wept in great distress. He
sometimes shouted and jumped about, sometimes sang
and danced. And sometimes all the transformations of
priceless love of God converged in him at once.

COMMENTARY: The full manifestations of devotional ecstasy ap-

peared in Narada’s body as trembling, perspiration, standing of
the bodily hairs on end, and loud crying. Only devotees ad-
vanced in prema feel the ecstasies that externally show as these
symptoms.

TESS

हे मन्मातरिदानीं त्वं सावधानतरा भव |

स्थिरतां प्रापयन्ती मां सधैर्यं afar स्वयम्‌ ॥
he man-matar idanim tvam
sdvadhana-tara bhava
sthiratam prdpayanti mam
sd-dhairyam srnv idam svayam

he— O; mat-matab — my mother; idanim — now; tvuam— you;

sd-avadhdna-tard — very attentive; bhava — please be; sthira-
tam soberness; prdpayanti — obtaining; mam — from me; sa-
dhairyam— patiently; srmu— please listen; idam— to this:
svayam — yourself.

My dear mother, please now be fully attentive. Listen so-

berly with steady concentration to what I am about to say.

COMMENTARY: Pariksit Maharaja wants his mother to listen care-

fully so that the Supreme Lord’s pastime he is about to describe
will enchant her mind and awaken her ecstatic love. Pariksit
knows from his own experience that the “insanity” of love for
Krsna is in fact the most natural condition of the soul and that
 PRIYATAMA: The Most BELOVED / 525

devotees infected with this insanity are more sober and in touch
with reality than anyone else.

TeX Ts OG

तस्मिच्रहनि केनापि वैमनस्येन Sora: |

अन्तःप्रकोष्ठे FAT प्रभोः पार्थं विहाय सः ॥
अदूरादेहलीप्रान्ते निविष्टः श्रीमदुद्धवः |
बकदेवो देवकी च रोहिणी रुक्मिणी तथा ॥
सत्यभामादयोऽन्याश्च देव्यः पद्मावती च सा |
प्रवृत्तिहारिणी PAA दास्यस्तथा पराः ॥
tasminn ahani kenapi
vaimanasyena vesmanah
antah-prakosthe suptasya
prabhob parsvam vihaya sab

adurdd dehali-prante
nivistah Ssrimad-uddhavah
baladevo devaki ca
rohini rukmini tatha

satyabhamddayo ‘nyds ca
devyah padmavati ca sa
pravrtti-harini kamsa-
mata ddsyas tatha parab

tasmin — on that; ahani— day; kena api— because of a cer-

tain; vaimanasyena — disturbance in his mind; vesmanab — of
the residence; antah-prakosthe — in the inner quarters; suptasya
—who was asleep; prabhoh—of his Lord; parsvam— the
side; vibdya — leaving; sab — he (Uddhava); adurat— not far
away; dehali— of a terrace; prante— on the side; nivistab —
sitting down; srimat-uddhavah — Sriman Uddhava; baladevah —
526 / CHAPTER SIX

Baladeva; devaki— Devaki; ca — and; rohini— Rohini; rukmini

—Rukmini; tatha— also; satyabhamda-ddayah — Satyabhama
and so on; anyadb — others; ca — and; devyab — queens; padmd-
vati — Padmavati; ca — and; sad— she; pravrtti— of news of
(Krsna’s) activities; badrini—the broadcaster; kamsa-mdta —
Kamsa’s mother; daésyab — maidservants;, tatha— and; parab
— other women.

That day, Lord Krsna was for some reason disturbed in

mind and asleep in the inner quarters, and Uddhava had
left Him and sat down nearby on a terrace at the edge of
the palace. There Uddhava was joined by Baladeva, Devaki,
and Rohini and queens of Krsna like Rukmini and Satya-
bhama, as weil as various maidservants and other ladies,
including Kathsa’s mother, Padmavati, a lady who had
the habit of making public gossip out of Krsna’s personal
affairs.

COMMENTARY: Precisely why Lord Krsna was disturbed, Pariksit

will reveal to his mother a little further on in his narration. He does
not want her to become agitated by hearing this too soon.
Padmavati was Ugrasena’s wife. The Srsti-khanda (48-51)
of the Padma Purdna describes that after their marriage she
stayed a short time in the house of her father, King Satyaketu. At
that time a demonic messenger of Kuvera’s named Drumila (or
Gobhila) became attracted to her, and by disguising himself as
Ugrasena he seduced her. The child born from this illicit connec-
tion was Kamsa.

TEXT 9
तृष्णीम्भूताश्च ते सव वर्तमानाः सविस्मयम्‌ |
तत्र श्रीनारदं प्राघ्तमेक्न्तापूर्वचेष्टितम्‌ ॥
tusnim-bhutds ca te sarve
vartamadnadbh sa-vismayam
tatra Sri-ndradam praptam
aiksantapurva-cestitam
 PRIYATAMA: The Most BELOVED / 527

tusnim — silent; bhutab — were; ca— and; te— they; sarve

all; vartamadnab — present; sa-vismayam— bemused, tatra—
there; sri-ndradam— Sri Narada; praptam — arrived; aiksanta
—they saw; apurva— unlike ever before; cestitam— whose
behavior.

All of them sat there silent, in shock. They saw that Sri
Narada had arrived and that he was acting strange.

COMMENTARY: These devotees, who would regularly take part

in Krsna’s daily palace activities, were dismayed that Krsna was
lying in bed way past the time He normally rose. It was obvious
to them that something was seriously wrong, but they couldn’t
discern exactly what. Nonetheless, they now had to attend to
Narada’s arrival.

91)

उत्थाय यलादानीय स्वास्थ्यं नीत्वा क्षणेन तम्‌ ।

प्रमाश्रुकु्रवदनं प्रक्ात्याहुः TACT ॥
utthaya yatndd aniya
svdsthyam nitvd ksanena tam
premasru-klinna-vadanam
praksalyahuh sanair laghu

utthaya — standing up; yatnadt— carefully; adniya— bringing;

svdsthyam — to a normal condition; nitvud — restoring; Rsanena
—in a minute; tam—him,; prema-asru—by tears of love;
klinna— wet, vadanam— his face; praksdlya — wiping dry;
abhub — they spoke; Sanaib — gently; laghu — and simply.

Standing up, they brought him carefully to where they had

been sitting. They took a moment to restore him to a con-
dition closer to normal and wiped dry his face, wet with
tears of love. Then they spoke to him, simply and gently.
528 / CHAPTER SIX

COMMENTARY: When the devotees began talking to Narada, they

spoke quietly and in few words, so as not to awaken Krsna and
also not to agitate Narada further by saying something wrong.

५४.१.५९ 1 ॥1

अदृष्टपर्वमस्माभिः कीदूटां तेऽद्य चेष्टितम्‌ |

आकस्मिकमिदं ब्रह्यस्तृष्णीमुपविश क्षणम्‌ ॥
ddrsta-purvam asmabbhib
kidrsam te ‘dya cestitam
dkasmikam idam brahmams
tuisnim upavisa ksanam

ddrsta — never seen, piirvam — before; asmabhib — by us; kidr-

sam — like what; te— your, adya— today; cestitam — behav-
ior; 4 O brah-
mana, ttusnim— quietly; upavisa — please sit; ksanam—for a
moment.

They said: We have never seen you behave like this. What is
this sudden change in you, dear brahmana? Please sit here
quietly for a moment.

AWE Sil Wes

श्रीपरीक्षिदुवाच
सगद्रदमुवाचाश्रुधारामीकितटोचने |
यलादुन्मीरयन्‌ नत्वा सकम्पपुककाचितः ॥
Sri-pariksid uvdca
sd-gddgadam uvdcdsru-
dhara-milita-locane
yatndd unmilayan natva
sd-kampa-pulakdcitah
 PRIYATAMA: The Most BELOVED / 529

Sri-partksit uvdca — Sri Pariksit said; sa-gadgadam — in a chok-

ing voice; uwvdca—he said; asru— of tears; dhara—with a
downpour; milita— closed; locane— his eyes; yatndt— with
some difficulty; wnmilayan — opening; 171८1८८ — bowing down;
sab — he; kampa— by trembling; pulaka — and horripilation,
dacitah — marked.

Sri Pariksit said: Narada replied in a choking voice, tears

flowing from his eyes. As he began to speak, he opened his
eyes with difficulty and bowed down to offer respects. He
was trembling, and the hairs on his body stood erect.

011
श्रीनारद उवाच
मनोजसोभाग्यभरेकमभाजनं
मया सम सद्गमयघ्रमुद्रवम्‌ |
तदीयपादैकरजोऽथवा भवेत्‌
तदैव शान्तिर्बत मेऽन्तरात्मनः ॥
Sri-narada uvaca
manojna-saubhagya-bharaika-bhajanam
maya samam sangamayadhvam uddhavam
tadiya-pddaika-rajo ‘tha va bhavet
tadaiva Sdntir bata me ‘ntar-dtmanah

$ri-naradab uvdaca— Sri Narada said; manab-jna — exquisite;

saubhagya — of auspiciousness; bhara — of the heavy burden;
eka — the one true; bhdjanam — recipient; maya samam — with
me; sangamadhvam — please arrange to meet; uddhavam —
Uddhava; tadiya— his; pada— from the feet; eka— one; ra-
jab— particle of dust; atha va— or else; bhavet—let be;
tada — then; eva— only; 5477110 -- peace; bata— alas; me
my; antab-atmanah — of the heart.

Sri Narada said: Please arrange for me to meet with

Uddhava, the only true object of exquisite good fortune. Or
530 / CHAPTER SIX

else let me have from his feet one particle of dust. Then
alone will my heart be at peace.

COMMENTARY: Uddhava was present right in front of Narada,

but the sage, in his ecstasy, failed to notice him. Narada first
begged to be brought before Uddhava, but then reconsidered
and thought himself probably unworthy to meet him. By ex-
plaining the demands of his heart, Narada answered the ques-
tion about the cause of his strange behavior.

TEXT 14

पुरातनेराधुनिकैश्च सेवकेर्‌
HOSTS TS प्रभोः |
महत्तमो भागवतेषु यस्ततो
महाविभूतिः स्वयमुच्यते च यः ॥
purdtanair adhunikais ca sevakair
alabdham apto lam anugraham prabhob
mahat-tamo bhadgavatesu yas tato
maha-vibhutibh svayam ucyate ca yah

purdtanaib — of the distant past; ddhunikaib — of the present;

ca— and; sevakaib — by servants; alabdham — not obtained;
aptab — achieved; alam— sufficiently; anugrabam— mercy;
prabbob — of the Lord; mahat-tamab —the greatest; bhdga-
vatesu — among the Vaisnavas; yah — who; tatah — therefore:
maha-vibbutib —a special expansion of opulence; svayam—
personally; ucyate is considered; ca — and; yah — who.

He has received an abundance of our Lord’s mercy never

gained by the Lord’s other servants, in the past or even
now. Because Uddhava is the greatest of all Vaisnavas,
the Lord Himself calls Uddhava one of His own special
expansions.
 PRIYATAMA: The Most BELOVED / 531

COMMENTARY: In the Eleventh Canto of Srimad-Bhdgavatam

(1.16.29), when Lord Krsna, speaking to Uddhava, describes His
own opulent expansions in the material world, He declares
Uddhava His representative among the Vaisnavas:

vasudevo bhagavatam
tvam tu bhagavatesv aham

“Among those entitled to the name Bhagavan I am Vasudeva.

And you, Uddhava, indeed represent Me among the devotees.”

TEXT I5

Ga परे च तनयाः कमलासनाद्याः

सदर्षणादिसहजाः सुहृदः शिवाद्याः |
भार्या रमादय उतानुपमा स्वमूर्तिर्‌
न स्युः प्रभोः प्रियतमा यदपेक्षयाहो ॥
purve pare ca tanaydh kamalasanddyah
sankarsanddi-sahajah subrdah sivadyab
bharya ramddaya utdnupama sva-murtir
na syub prabhob priya-tama yad-apeksayaho

purve — living previously; pare — others; ca — and; tanayah —

sons; kamala-dsana-ddydb — Brahma and others; sankarsana-
ddi— Lord Sankarsana and others; saha-jah — brothers; suhyrdab
— friends;siva-addyab — Siva and others; bharyadb — wives;
ramd-ddayah — the goddess Rama and others; uwta— even;
anupama — incomparable; sva-mirtib— His own transcen-
dental body; na— not; syuwhb— were; prabhoh —to the Lord;
priyva-tamab — most dear; yat— with whom (Uddhava); apek-
saya — in comparison; abo — indeed.

No one has ever been as dear to the Lord — neither the

Lord’s direct sons like Brahma, nor friends like Siva, nor
brothers like Balarama, nor the goddess Rama or the
532 / CHAPTER SIX

Lord’s other wives. Not even His own unique transcenden-

tal body is as dear.

COMMENTARY: The original Sankarsana is Sri Balarama, Lord

Krsna’s brother and constant companion. Narada can dare to say
that Uddhava is more dear to Krsna even than Balarama and
other supreme persons, because Krsna Himself has said this to
Uddhava.

na tatha me priyd-tama
atma-yonir na sankarab
na ca sankarsano na Ssrir
naivatma ca yatha bhavan

“My dear Uddhava, neither Lord Brahma, Lord Siva, Lord Sankar-
sana, the goddess of fortune, nor indeed My own self is as dear
to Me as you.” (Bhagavatam 11.14.15)
According to the commentary of Srila Sridhara Svami, when
Lord Krsna, in the Bhdgavatam, spoke this verse He meant to
say “as dear to Me as My devotee,” but in the ecstasy of His friend-
ship with Uddhava He at the last moment switched for bhaktah
(“devotee”) the word bhavan (“you”). The Lord’s original inten-
tion, however, had been to glorify all of His pure devotees. Srila
Sanatana Gosvami, therefore, earlier in his commentary on Brhad-
bhagavatamyta (1.3.84), cited this verse in praise of Prahlada, and
now he cites it again to praise Uddhava.

TEXTS 70-19

भगवद्रचनान्येव प्रथितानि पुराणतः |

तस्य सोभाग्यसन्दोहमहिम्नां व्यञ्जकान्यलम्‌ ॥
तस्मिन्‌ प्रसादजातानि श्रीकष्णस्यादुतान्यपि |
जगद्विलक्षणान्यद्य गीतानि यदुपुङ्गवः ॥
प्रविश्य कर्णद्रारेण ममाक्रम्य हदाख्यम्‌ |
मदीयं सकर धैर्यधनं Bafa हा हटात्‌ ॥
 PRIYATAMA: The Most BELOVED / 533

bhagavad-vacandny eva
prathitani purdnatab
lasya saubhagya-sandoha-
mahimnam vyanjakany alam

tasmin prasdda-jatani
Sri-krsnasyddbhutany api
jJagad-vilaksandany adya
gitani yadu-pungavaih

pravisya karna-dvarena
mamakramya hyrd-dlayam
madiyam sakalam dhairya-
dhanam lunthanti ha hathdat

bhagavat — of the Supreme Lord; vacandni— the words; eva —

indeed; prathitani— made known; purdnatab — by the Pura-
nds; tasya — of him (Uddhava); saubhdgya — of the good for-
tune; 5८77८100 — abundant, mahimndm— the glories; vyanja-
kani— which reveal; alam — abundantly; tasmin — upon him;
prasdada— from the mercy; jatani—which were born, Ssri-
krsnasya — of Sri Krsna; adbhutani— amazing; api— and; jagat
— in this world; vilaksandni— unique, adya — today; gitani —
sung about; yadu-pungavaih — by the heroes of the Yadus; pra-
visya — entering; karna-dvarena — through the gateway of the
ears; mama — my; adkramya — invading; hyt— of the heart; Gla-
yam — the residence; madiyam — my; sakalam — all; dhairya
— of sobriety; dhanam—the wealth; /unthanti— they plun-
der; hd — alas; hathat— forcibly.

The Supreme Lord’s own words, disclosed in the Puranas,

tell the abounding glories of Uddhava’s good fortune. Those
words, born of Sri Krsna’s causeless mercy, are unlike any
others heard in this world. The Yadava heroes now tell
those words in songs. Alas, when those words enter the
home of my heart through the gateway of the ears, they
steal all my wealth of sobriety.
534 / CHAPTER SIX

COMMENTARY: Narada is an authorized dcdrya of the Vaisnava

sampradaya. For him, therefore, the highest evidence by which
to prove anything is the expressed opinion of the Personality of
Godhead and the effect of the Lord’s words on the thought and
behavior of His devotees. In regard to Uddhava, Krsna has stated
His opinion clearly:

athaitat paramam gubhyam

Srnvato yadu-nandana
su-gopyam api vaksyami
tvam me bhrtyah subrt sakha

“My dear Uddhava, O beloved of the Yadu dynasty, because you

are My servant, well-wisher, and friend, I shall now speak to you
the most confidential knowledge. Please hear as I explain these
great mysteries to you.” (Bhdgavatam 11.11.49)

noddhavo ‘nv api man-nytino

yad gunair narditah prabhuh
dato mad-vayunam lokam
grahayann tha tisthatu

“Uddhava is not inferior to Me in any way, because he is never

affected by the modes of material nature. Therefore he may re-
main in this world to disseminate specific knowledge of the Per-
sonality of Godhead.” (Bhdgavatam 3.4.31)
Professional thieves in ancient India were proficient in using
narcotic powders to put unsuspecting householders into a stupor
so that their houses could be easily robbed. We can read the de-
tails of these methods in minor literary works such as Dandi’s
Dasa-kumara-carita. Narada alludes to such criminal skills in de-
scribing the looting of his own heart by the glories of Uddhava.

TEXTS. 19-21
श्रीपरीक्षिदुवाच
उद्रवोऽत्यन्तसम्प्ान्तो FAI तत्पदौ |
Frags समाकििग्य तस्यामिप्रेत्य हद्रतम्‌ ॥
 PRIYATAMA: The Most BELOVED / 535

हप्प्रापतभगवत्त्तत्प्रसादभरभाग्जनः ।
तदीयप्रेमसम्पत्तिविभवस्मृतियन्त्ितः ॥
रोदनेर्विवशो दीनो यलाद्रर्यं श्रितो मुनिम्‌ |
अवधाप्याह मात्सर्यात्सात्विकात्म्मुदं गतः ॥
Sri-pariksid uvdca
uddhavo ‘tyanta-sambbranto
drutam utthdaya tat-padau
nidhaydanke samdlingya
tasyabhipretya hrd-gatam

hrt-prapta-bhagavat-tat-tat-
prasdda-bhara-bhag-janah
tadiya-prema-sampatti-
vibhava-smrti-yantritah

rodanair vivaso dino

yatnad dhairyam srito munim
avadhapyaha matsaryat
sattvikat pramudam gatah

Sri-pariksit uvdca— Sri Pariksit said; uddhavab — Uddhava;

atyanta — extreme; sambhrantah — feeling reverence; drutam
— suddenly; wtthaya — standing up; tat— his (Narada’s),; padau
— feet; nidbaya — placing; anke— on his body; samdlingya —
fully embracing; tasya — his; abhipretya — discerning; hrt-gatam
— what was present in the heart; /yt-prapta — who remembered;
bhagavat — of the Supreme Lord; fat-tat— various; prasdda-
bhara— of the great mercy; bbhak— who were recipients; janab
— persons; tadiya — of their; prema — love for the Lord; sam-
patti— of the wealth; vibbava—and their ecstasies; smyti—
by remembrance; yantritab — controlled; rodanaib — with cry-
ing; vivasab — helpless; dinah — feeling himself fallen; yatndat
—with some effort; dhairyam— gravity; Sritab — resorting
to; munim— the sage; avadhapya — addressing; aha — said;
matsarydt— out of jealousy; sdttvikat— manifesting as a
536 / CHAPTER SIX

transcendental symptom of ecstasy; pramudam — joy; gatah —

experiencing.

Sri Pariksit said: Impelled by great respect for Narada,

Uddhava suddenly stood up, held Narada’s feet, and em-
braced them. Aware of what Narada was thinking, Uddhava
remembered many devotees who had received the Lord’s
special favor. As Uddhava meditated on those devotees,
their love for the Lord, and the wealth of their loving ecsta-
sies, he felt distress, thinking himself fallen, and cried
helplessly. Only with some effort was he able to regain his
composure. Then he became joyful and spoke to the sage,
moved by the sattvika emotion of jealousy.

COMMENTARY: Uddhava knew that Narada was thinking about

how to find the best recipient of the Supreme Lord’s favor; he
intelligently deduced this from the way Narada was acting. This
logical conclusion led Uddhava to remember many famous
Vaisnavas of the past who had enjoyed the Lord’s favor. The
ecstasies of pure Vaisnavas, which appear on their bodies as
perspiration, trembling, horripilation, and so on, are the price-
less treasure of those Vaisnavas, a treasure whose value can be
estimated only by Vaisnavas following in their footsteps.
As Uddhava meditated on the great fortune of Krsna’s devo-
tees, he felt undeserving. He experienced the essential devo-
tional prerequisite of dainya, utter humility. For Uddhava to
regain his composure required great effort, plus the help of
Narada, Balarama, and the others. Uddhava was next con-
fronted by the bhava of jealousy, intolerance of others’ good
fortune. This transcendental jealousy, however, was sdttvika,
born from pure goodness, untouched by the influence of pas-
sion and ignorance, Therefore it was a cause of joy. Having no
trace of hatred, this ecstatic jealousy gave no distress to Uddhava
or anyone else. Rather, in this jealousy he entered even deeper
into the trance of his attraction to Krsna, just as devotees in the
conjugal mood become even more blissfully attached to Krsna
when jealous of His other lovers.
 PRIYATAMA: The Most BELOVED / 537

TEXTS 22—23

श्रीमदुद्धव उवाच
सर्वज्ञ सत्यवाकृशरेष्ठ महामुनिवर प्रभो |
भगवदुक्तिमागादिगुरुणोक्तं त्वयेह यत्‌ ॥
तत्सवंमधिकं चास्मात्सत्यमेव मयि स्फुटम्‌ |
वतेति मया ज्ातमासीदन्यैरपि ध्रुवम्‌ ॥
srimad-uddhava uvdca
sarvd-jna satya-vak-srestha
maha-muni-vara prabho
bhagavad-bhakti-margdadi-
gurunoktam tvayeha yat

tat sarvam adhikam cdsmat

satyam eva mayi sphutam
varteteti mayd jndtam
dsid anyatir api dhruvam

Srimat-uddhavah uvdca — Sriman Uddhava said; sarva-jna—

O knower of everything; satya-vadk— of speakers of the truth;
57250८1 — O best; maha-muni— O greatest of sages; vara —
most excellent; prabho— O master; bhagavat-bhakti— of de-
votional service to the Supreme Lord; marga-dadi— of the means
and so on; gurunda — by the preceptor; uktam — said; tuaya —
by you; iba — here; yat— what; tat— that; sarvam — all; adhi-
kam — more; ca — and; asmat— than that; satyam— truly; eva
—thus; mayi—to me; sphutam— self-evidently; varteta —
is present; iti— thus; maya — by me; jndtam — known; वऽ —
has been; anyaib—by others; api— also; dhruvam— with
certainty.

Sriman Uddhava said: O mighty one, knower of every-

thing, most truthful speaker, greatest of sages, you are the
master who teaches the means and the end of bhakti, devo-
tional service to the Supreme Lord. All you just said about
538 / CHAPTER SIX

me, and more, is self-evident to me. I knew it was true be-

fore you said it, and so did others.

COMMENTARY: “O knower of everything” hints that Narada is

aware of who indeed are Krsna’s most favored devotees, led by
the divine Srimati Radharani. In Uddhava’s judgment, Narada is
the best of eloquent speakers like Yudhisthira, and the best of
eminent sages like Vyasadeva. Of all who attempt to glorify the
Supreme Lord and His devotees, Narada is the most competent.
Uddhava therefore feels obliged to accept anything Narada says
as true, even something awkward to hear, like praise of him.
Uddhava acknowledges Narada as his prabhu, or spiritual master.

TEXT 24
इदानीं यद्‌ AS गत्वा किमप्यन्वभवं aa: |
महासोभाग्यमानो मे स Fatal गतः ॥
idanim yad vraje gatva
kim apy anvabhavam tatah
mahd-saubhdgyd-madno me
sa sadyas curnatam gatah

idanim — recently; yat— what; vraje to Vraja; gatud — hav-

ing gone; kim api something;©) anvabhavam — | experienced;
tatah subsequently; mahd-saubhagya Cc
— of being very fortu-
nate; manab — pride; me— my; sab — it; sadyah — suddenly;
curnatam — crushed to dust; gatab — became.

What I saw on my recent trip to Vraja took my pride in my

special good fortune and suddenly crushed it to dust.

COMMENTARY: Uddhava cannot easily describe his impressions

of Vraja; therefore he simply says “what I experienced” (vat kim
api anvabhavam). Before he visited Vraja, his pride in being
favored by Krsna had been as great as Mount Meru. But when he
saw the greater devotion of the Vraja-vasis, his pride was quickly
reduced to a pile of dust.
 PRIYATAMA: The Most BELOVED / 539

TEXAS

तत एव हि कृष्णस्य तत्प्रसादस्य चादुता |

तत्प्रम्णोऽपि मया ज्ञाता माधुरी तद्रतां तथा ॥
tata eva hi krsnasya
tat-prasddasya caddbhuta
tat-premno 7 maya jnata
mddbhurt tadvatam tatha

tatab eva — after this; hi— indeed; krsnasya — of Krsna; tat —

His; prasddasya — of the mercy; ca— and; adbhutd— amaz-
ing; tat— for Him; premnahb — of love; api— also; maya — by
me; jrdta — understood; mddhuri — sweetness; tat — that; va-
tam — of those who pos e

Since then I have understood the amazing sweetness of

Krsna’s mercy, of love for Him, and of those who possess
that love.

TEXT 26

desta गतोऽतिधन्यतां
Tala सम्यक्‌ प्रभुणानुकम्पितम्‌ |
तस्य प्रसादातिरायास्पद तथा
मत्वा स्वमानन्दभराप्रुतोऽभवम्‌ ॥
tad-darsanenaiva gato ‘ti-dhanyatam
tarby eva samyak prabhundnukampitam
tasya prasddatisayadspadam tatha
matva svam adnanda-bharapluto ‘bhavam

tat— this; darsanena—by seeing; eva—simply; gatab—

achieved; ati-dhanyatam—the highest blessedness; tarbi—
then; eva — indeed; samyak — completely; prabhunda— by the
Lord; anukampitam — favored; tasya — His; prasdda— of the
540 / CHAPTER SIX

mercy; atisaya — of the greatest amount; Gspadam— a recipi-

ent; tatha — thus; matva — judging; svam — myself, dnanda—
of ecstasy; bhara—in a vast expanse; dplutahb — inundated
abhavam — | became.

Just by what I saw in Vraja, I came to be most blessed. I

was swept away in an ocean of ecstasy, thinking myself
completely favored by the Lord, a recipient of His most
extreme mercy.

TCT

गायं गायं यदभिठषता यत्ततोऽनुतिष्ठितं यत्‌

तत्सवेषां सुविदितमितः शक्यतेऽन्यत् वक्तुम्‌ |
नत्वा नत्वा मुनिवर मया प्रार्थ्यसे काकुभिस्त्वं
तत्तदुत्तश्रवणरसतः संश्रयेथा विरामम्‌ ॥
gayam gayam yad-abhilasata yat tato ‘nutisthitam yat
tat sarvesam su-viditam itab sakyate ‘nyan na vaktum
ndtvad natva muni-vara maya prarthyase kakubbis tuam
tat-tad-vyrtta-sravana-rasatah sams) ‘ayetha viramam

gdyam gayam — singing repeatedly; yat— what; abhilasata —

desiring; yat— what, tatab— after this; anutisthitam — per-
formed; yat— what; tat— that; sarvesém—to all: su-viditam
— well known, itab— than this; Sakyate is not possible; an-
yat— more, na— not; vaktum— to say; natvd natud — bow-
ing down repeatedly; muni-vara — O best of sages; maya — by
me; prarthyase is begged; kakubbib —with plaintive cries;
vam — you, tat-tat— this and that various; vrtta— about the
activities; sravana— of the hearing; rasatah — from relishing;
samsrayethab — please resort; virdmam— to cessation.

Everyone here knows very well what I then sang in my

ecstasy, what desires I had, and what I did. Better for now
not to speak on those matters further. O best of sages, I
 PRIYATAMA: The Most BELOVED / 541

bow down to you again and again, and I beseech you:

Please curb your eagerness to relish those various affairs.

COMMENTARY: Uddhava’s songs of ecstasy in Vraja are re-

corded by Sri Sukadeva Gosvami in the Tenth Canto of Srimad-
Bhagavatam:

etab param tanu-bbrto bhuvi gopa-vadhvo

govinda eva nikhilatmani ridha-bhavab
vanchanti yad bhava-bhiyo munayo vayam ca
kim brabma-janmabhir ananta-kathd-rasasya

“Among all persons on earth, these cowherd women alone have

actually perfected their embodied lives, for they have achieved
the perfection of unalloyed love for Lord Govinda. Their pure
love is hankered after by those who fear material existence, by
great sages, and by ourselves as well. For one who has tasted
the narrations of the infinite Lord, what is the use of taking birth
as a high-class brdbmana, or even as Lord Brahma himself?”
(Bhadgavatam 10.47.58)

dsdm aho carana-renu-jusam aham syam

vyndavane kim api gulma-latausadhinam
ya dustyajam sva-janam arya-patham ca hitva
bhejur mukunda-padavim srutibhir vimrgyam

“The gopis of Vrndavana have given up the association of their

husbands, sons, and other family members, who are very dif-
ficult to give up, and have forsaken the path of chastity, to take
shelter of the lotus feet of Mukunda, Krsna, which one should
search for by Vedic knowledge. Oh, let me be fortunate enough
to be one of the bushes, creepers, or herbs in Vrndavana, be-
cause the gopis trample them and bless them with the dust of
their lotus feet.” (Bhagavatam 10.47.61)
Therefore anyone familiar with Srimad-Bhdgavatam knows
very well what Uddhava said and did in Vraja and what confi-
dential ambition he revealed there. It is no secret that Uddhava
542 / CHAPTER SIX

discovered in Sri Vraja-dhama that the gopis, headed by Sri

Radhika, are much more intimately favored by Krsna than him-
self. But in the present company, Uddhava wanted to avoid pur-
suing these topics. Sri Satyabhama and other queens of Dvaraka
who were there might be displeased to hear the gopis’ super-
excellence described. And Sri Krsna Himself, being reminded of
the gopis, might be driven into even worse distress.
Narada, however, having come to Dvaraka just to hear about
the recipients of Krsna’s greatest mercy, was intent on fulfilling
his mission. Uddhava thus submitted to him a humble request
that he bring his eagerness under control to avoid undesirable
consequences.

TEXT 28

श्रीपरीक्षिदुवाच
तद्वाक्यतत्त्वं विज्ञाय रोहिणी सास्मब्रवीत्‌ |
चिरगोकुक्वासेन तत्रत्यजनसम्मता ॥
Sri-pariksid uvdca
tad-vakya-tativam vijndya
rohini sdsram abravit
cira-gokula-vdsena
latratyd-janda-sammata

Sri-pariksit uvdca — Sri Pariksit said; tat— of him (Uddhava):

vakya — of the words; tattvuam — the inner meaning; vijndya —
understanding; rohini— Rohini; sad-asram — with tears; abravit
spoke; cira — for a long time; gokula — in Gokula; vdsena—
because of her residence; tatratya— of that place; jana— by
the people; sammatd — esteemed.

Sri Pariksit said: Because Rohini had long lived in Gokula,

its residents held her in high regard. She knew the inner
meaning of Uddhava’s words. So with tears in her eyes, she
decided to speak.
 PRIYATAMA: The Most BELOVED / 543

COMMENTARY: Despite the precautions taken by Uddhava, there

Was no way to stop Krsna’s intimate devotees from unintention-
ally turning their conversation toward the pure devotion of Vraja.
That the people of Sri Nanda-vraja had exclusive possession of
Krsna’s mercy was an essential truth too irresistibly attractive to
be kept covered.

TEXTS 29-30

श्रीरोहिण्युवाच
आस्तान्‌ श्रीहर्दिस त्वं महादुदेवमारितान्‌ |
सोभाग्यगन्धरहितान्‌ निमग्रान्‌ दैन्यसागरे ॥
तत्तद्राडववहयर्चिस्ताप्यमानान्‌ विषाकुत्ान्‌ ।
क्षणाचिन्तासुखिन्या मे मा स्मृतेः पदर्वीं नय ॥
Sri-rohiny uvdca
ds tan Sri-hari-dasa tvam
maha-durdaiva-maritan
saubhagya-gandha-rahitan
nimagndn dainyd-sdgare

tat-tad-vadava-vahny-arcis-
tapyamdnan visakulan
ksandcintd-sukhinya me
mad smrteh padavim naya

$ri-rohini uvdca— Sri Rohini said; 44 -- 211; tan — these; Sri-

hari-dasa— O servant of Sri Hari; tuam— you; mahd-dur-
daiva — by their very bad fate; maritan — slain; saubhagya —
of good fortune; gandha — of the last trace; rabitan — deprived,
nimagndn — submerged; dainya — of wretchedness; sdgare
in an ocean; tat-tat— various; vddava-vahni— of the underwa-
ter fire; arcib— by the flames, tapyamadndn — being burned;
visa— by poison; dkuldn— distressed; ksana—for a mo-
ment; acintd — of freedom from anxiety; sukhinyab — who am
544 / CHAPTER SIX

feeling the happiness; me— me; ma — please do not; smrteh —

of memory; padavim — to the path; naya — lead.

Sri Rohini said: Alas, dear servant of Sri Hari, the residents
of Vraja have by evil fate been all but slain. They have lost
the last trace of good fortune and are drowning in an
ocean of gloom. There they suffer, poisoned and scorched,
in the flames of an underwater fire. So please do not de-
stroy my moment of happiness by reminding me of them.

COMMENTARY: Only a person who is dear to Sri Krsna and has

received His favor should be considered fortunate. The Vraja-
vasis feel most unfortunate because they view themselves as to-
tally neglected by Krsna. The pain of being deprived of Krsna’s
attention and personal company is like the inextinguishable
vdadava fire, which is said to burn within the ocean. Absence
from Krsna brings the Vraja-vasis’ love for Him to a fever pitch,
which feels to them like the agony of being poisoned.
Living in Dvaraka, Rohini has been able to forget to some
extent the misery of the Vraja-vasis, but now Uddhava is stirring
her memories. When Uddhava mentioned the songs of ecstasy
he sang in Vraja, he was alluding in particular to the suffering of
the gopis, but since Rohini is affectionate toward all the Vraja-
vasis, here she has used the generic masculine pronoun tan
(“them”). In the next two verses she will express her special
concern for Mother Yasoda.

TEXTS 31-32

अह श्रीवसुदेवेन समानीता ततो यदा |

यशोदाया महार्तायास्तदानीन्तनरोदनैः ॥
ग्रावोऽपि रोदित्यरानेरप्यन्तर्दकति ध्रुवम्‌ |
जीवन्मृतानामन्यासां वार्ता कोऽपि मुखं नयेत्‌ ॥
८100८477 sri-vasudevena
samanita (८1८ yada
 PRIYATAMA: The Most BELOVED / 545

yasodaya mahartdyas
tadanintana-rodanaih

grdvo (1 rodity ८5८17८1

apy antar dalati dhruvam
jivan-mrtdnam anyasam
vartam ko pi mukham nayet

८104177 -- [; sri-vasudevena — by Sti Vasudeva; samdnita —

brought; tatab—from there; yadad— when; yasodadyab — of
Yasoda; mahd-drtayab — who was greatly distraught; taddnin-
tana — at that time; rodanaib — by the cries; grdvah — a stone;
api— even; roditi— cries; 45८17८4 — of lightning; api— even;
antah — the inside; dalati— breaks apart; dhruvam — certainly;
jan — alive; mrtanam— who are corpses; anydsam — of the
other ladies; vartam — news; kab — who, api— even; mukham
—to his mouth; nayet— will lead.

When Sri Vasudeva brought me back from Gokula, the

cries of the greatly distraught YaSoda made even stones
shed tears, and lightning bolts shatter. And who can let the
mouth speak about the other women of Vraja, who after
Krsna left became like living corpses?

COMMENTARY: Rohini left Vraja just as the residents were being

cast adrift in an ocean of separation. Yasoda suffered pitifully
but the young gopis who had known Krsna’s intimate love
suffered even more.

TEXT 33

अथागतं गुरुगृहात्वत्प्मु प्रति किञ्चन ।

सङ्ेपेणेव तद्र्तं दुःखादकथयं कुधी
athagatam guru-grhat
tvat-prabhum prati kincana
sanksepenaiva tad-vrttam
dubkhad akathayam ku-dhib
546 / CHAPTER SIX

atha— subsequently; dgatam — returned; guru — of His spiri-

tual master, grhdt— from the house; tvat— your; prabhum —
Lord; prati— addressing; kincana — something; sanksepena —
in brief; eva — only; tat — of them; vyttam — the news; dubkhat
— because of my sadness; akathayam—1 related; ku-dhib —
being unintelligent.

But I am not very intelligent. After your Lord returned

from the house of His spiritual master, my sadness drove
me to tell Him briefly how the Vraja-vasis were faring.

COMMENTARY: When Rohini arrived in Mathura, Krsna was away

studying with Balarama at the Gsrama of Sandipani Muni, but
after some days the two brothers returned. Rohini was distraught
about the plight of the Vraja-vasis, who would not likely survive
without Krsna. Therefore she decided to inform Krsna about
their condition, even at the risk of discomposing Him. She tried
to tell Him only enough to make Him want to visit Vraja to con-
sole His devotees, but not tell Him so much that His own mental
stability would be threatened. Rohini, however, seems not to
have acted with the best of intelligence. Revealing one’s mind
generally relieves anxiety, but one should take care to reveal
one’s mind under favorable circumstances, to avoid disturbing
others. Thus Rohini can say in retrospect that it was unwise for
her to have risked exposing Krsna to the torment of viraha-
bhava.

TEXT 34

न हि कोमकितं fad तेनाप्यस्य यतो भवान्‌ |

सन्देशचातुरीविद्याप्रगत्भः प्रेषितः परम्‌ ॥
na hi komalitam cittam
lendpy asya yato bhavan
sandesa-caturi-vidya-
pragalbhab presitah param
 PRIYATAMA: The Most BELOVED / 547

na—not; hi— indeed; komalitam— softened; cittam— the

heart; tena—by this; api—even; asya— His; yatahb — be-
cause; bhavan — your good self; sandesa — in delivering mes-
sages; cdturt — of cleverness; vidya — in the art; pragalbhah —
proficient; presitab — sent, param — only.

This, though, did not soften His heart, since all He did in
response was send you, an expert in the clever art of deliv-
ering messages.

COMMENTARY: Much to Rohini’s surprise, Krsna did not respond

with deep concern. And when Uddhava delivered Krsna’s mes-
sage to the Vraja-vasis, they did not recover from their dev-
astation; on the contrary, they showed even more extreme
symptoms of distress.

TEXT 35

अयमेव हि किं तेषु त्वत्प्रभोः परमो महान्‌ |

अनुग्रहप्रसादो यस्तात्सयंणोच्यते त्वया ॥
ayam eva hi kin tesu
tvat-prabhoh paramo mahan
anugraha-prasddo yas
tatparyenocyadte tvayd

ayam — this; eva — only; hi— indeed; kim — whether, tesus —

on them; tvat-prabhoh — of your Lord; paramab— the most;
107८0477 — superior; anugraha — favor; prasddah — and mercy;
yah — which; tatparyena— by implication; ucyate— has been
spoken about; (८८14 — by you.

Is this your Lord’s greatest favor and mercy on them, as

your words imply?
548 / CHAPTER SIX

TEXTS 36-38

मम प्रत्यक्षमेवेदं यदा कृष्णो AMSAT |

ततो हि पूतनादिभ्यः केश्यन्तेभ्यो मुहर्मुहुः ॥
दैत्येभ्यो वरुणेन्द्रादिदेवेभ्योऽजगरादितः |
तथा चिरन्तनस्वीयशकटाजुनभङ्गतः |
को वा नोपद्रवस्तत्र जातो व्रजविनाडाकः ॥
तत्रत्यास्तु जनाः किञ्चित्ते ऽनुसन्दधते न तत्‌ ॥
mama pratyaksam evedam
yada krsno vraje ‘vrajat
tato hi putanddibhyah
kesy-antebhyo mubur mubub

daityebhyo varunendrddi-
devebhyo jagardditah
tatha cirantana-sviya-
Sakatarjuna-bhangatah
ko va nopadravas tatra
Jato vraja-vindsakah

latratyds tu jandb kincit

te ‘nusandadhate na tat

mama — my; pratyaksam — direct experience; eva — indeed;

idam — this; yada — when, krsnab — Krsna; 1 raje —in Vraja;
avrajat— wandered; tatab—then, hi—indeed; piatana-
ddibhyab — beginning with Pttana; kesi-antebhyab — and end-
ing with Kesi; mubub muhub — again and again; daityebbyah
— from demons; varuna-indra-ddi— Varuna inGra 06 Oot
ers; devebhyab — from demigods; ajagara-dditah — from crea-
tures like the python, tathad — also; cirantana — for a long time;
sviya — His own; Sakata— of the cart; arjuna—and of the
arjuna trees; bhangatah — from the destruction; kab — what:
vad — or, na — not, upadravah — calamity; tatra — there; jatab
 PRIYATAMA: The Most BELOVED / 549

— arose; vraja— Vraja; vindSakab— able to destroy; tatra-

tyab — residing there; t#— but; jandb— the people; kincit—
any; te— they; anusandadhate paid regard; na — not; tat—
to that.

My own experience is this: When Krsna lived in Vraja, so

many calamities threatened to destroy it. Vraja was dis-
turbed by demons, from Putana to Kesi, by demigods like
Varuna and Indra, by creatures like the python, and by the
falling of familiar things at Krsna’s house like the cart and
the arjuna trees. But to these dangers the residents paid no
regard.

COMMENTARY: The residents of Vraja were simply happy to have

Krsna in their midst. They did not care what dangers befell them
due to Kamsa’s seeing Krsna as an enemy to be destroyed. To
kill Krsna and ruin Krsna’s homeland, Karthsa sent many de-
mons — those mentioned in this verse, and others like Kaliya,
the serpent who on Kathsa’s order polluted the Yamuna with
deadly poison. Besides the friends of Kamsa, Krsna had yet other
adversaries, including powerful rulers of heaven. Nonetheless,
the Vraja-vasis constantly thought only about how to keep Krsna
happy; they never considered protecting themselves from the
attacks of demigods or demons.

TEXT 29

मोहिता इव कृष्णस्य मङ्गल तत्र तत्र हि |

इच्छन्ति सर्वदा स्वीयं नापेक्षन्ते च कर्हिचित्‌ ॥
mohitda iva krsnasya
mangalam tatra tatra hi
icchanti sarvada sviyam
nadpeksante ca karhicit

mohitab — in a trance; iva — as if, krsnasya — of Krsna; manga-

lam—the welfare; tatra tatra—in each case; hi— only;
550 / CHAPTER SIX

icchanti— they want; sarvada — always; sviyam — their own;

na apeksante — they do not regard; ca — and; karhicit — ever.

As if entranced, in each event they wanted only to assure

Krsna’s welfare. They never thought about themselves.

COMMENTARY: It was Krsna who entranced the residents of Vraja.

Acting through His Yogamaya potency, He diverted them from
paying attention to their own safety. At the same time, He com-
pletely protected them. Vaisnavas are supposed to cultivate the
understanding that Krsna will protect them from all dangers:
raksisyatiti visvadsah (Vaisnava-tantra). The Vraja-vasis, however,
manifested the perfection of this surrender spontaneously, with-
out having to practice it.

TEXT 40

स्वभावसौहदेनैव यत्किञ्चित्सर्वमात्मनः |
अस्योपकत्पयन्ते स्म नन्दसूनोः सुखाय तत्‌ ॥
svabhava-sauhrdenaiva
yat kincit sarvam atmanab
asyopakalpayante sma
nanda-sunoh sukhdya tat

svabhava — natural; sauhrdena— because of fondness: eva —

indeed; yat kincit— whatever; sarvam — all; dtmanab — their
own; dsya—of Him; upakalpayante sma—they dedicated;
nanda-sunob — of the son of Nanda; swkhdya— to the happi-
ness; ‘/af— that.

In natural fondness for the son of Nanda, they fully dedi-

cated everything they owned to His pleasure.

COMMENTARY: So-called love in the material world is always

motivated by some selfish desire. But in Sri Vrndavana-dhama
 PRIYATAMA: The Most BELOVED / 551

everyone loves Krsna without any motive. It may be said that

unmotivated love of God is also found in Vaikuntha. But that
love is restricted by the devotees’ awareness of the supremacy of
Lord Narayana. In Vrndavana, the residents see Krsna just as
Nanda Maharaja’s darling son, and not the Lord of all existence
or even the hero of the Yadu dynasty. Seeing Krsna with this
attitude allows the Vraja-vasis to freely express their uncondi-
tional prema-bhakti.

TEXT 41
तदानीमपि नामीषां किचचित्वत्मभुणा कृतम्‌ |
इदानीं साधितस्वाथां यच्चक्रेऽयं क्व वच्मि तत्‌ ॥
tadanim api namisam
kincit tvat-prabhuna krtam
idanim sddhita-svartho
yac cakre ‘yam kva vacmi tat

tadanim — at that time; api— even; na— not; amisadm— for

them; kincit— anything; tvat-prabhund— by your Lord; krtam
— done; iddnim — now; sddhita — fulfilling; sua — of His own
devotees; arthah — the purposes; yat— what; cakre — has done;
ayam — He; kva— where; vacmi—I can speak; tat— that.

Even then your Lord did nothing to help them. And who
could bear to hear me say what He has been doing now to
accomplish the goals of His other devotees?

COMMENTARY: The word sva may mean “His own,” indicating

that the Lord’s own goals are what He was busy fulfilling. But the
word sva as used here is best understood to mean “His own
devotees.” After Krsna went to Mathura, He satisfied His devo-
tees there by killing Karhsa and then living with the Yadus for the
rest of His life. For the Yadus this was pleasing to hear about, but
for the Vraja-vasis and their sympathizers it could be intolerable.
552 / ष्व SIX

TEST oD

श्रीपरीक्षिदुवाच
तच्छत्वा CEPA जननी धृष्टचेष्टिता |
जराहतविचारा सा सशिरःकम्पमव्रवीत्‌ ॥
Srt-pariksid uvdca
tac chrutvd dusta-kamsasya
janani dhrsta-cestita
jara-hata-vicara sa
sa-Sirah-kampam abravit

Sri-pariksit uvdca — Sri Pariksit said; tat— this; Srutvud — hear-

ing; dusta— wicked, kamsasya—of 1९811158; janani— the
mother; dhrsta— bold; cestita— whose behavior, jara— by
old age; hata spoiled; vicara — whose power of discrimina-
tion; sd she; sa—with; sirab—of her head; kampam—
shaking; abravit — said.

Sri Pariksit said: Upon hearing this, the mother of the

wicked Kathsa spoke out, her head shaking, her manner
bold, her judgment spoiled by old age.

COMMENTARY: Padmavati was not at all ashamed of being the

mother of Krsna’s great enemy, begotten by the demon Drumila.
History records that when Krsna killed Karnsa she lamented un-
controllably, even though all intelligent persons were pleased at
her son’s death.

TEXT 43
पदरावत्युवाच
अहो बताच्युतस्तेषां गोपानामकृपावताम्‌ ।
आबात्यात्कण्टकारण्ये पालयामास गोगणान्‌ ॥
padmavaty uvdca
aho batacyutas tesam
gopdanam akrpavatam
 PRIYATAMA: The Most BELOVED / 553

a-balyat kantakdranye
pdlayam asa go-gandan

padmavati uvdca— Padmavati said; abo — just see; bata — in-

deed; acyutab— Krsna; tesam— of these; gopanam — cow-
herds; akypd-vatam — merciless; d-bdlydt— since childhood:
kantaka — full of thorns; aranye—in the forest: pdlayam
asa — has guarded; go-gandn — the many cows.

Padmavati said: Just see! Since childhood our Krsna has

stayed in the forest full of thorns to guard the cows of
those merciless cowherds.

COMMENTARY: As the name Acyuta indicates, Krsna never fails

to carry out His responsibilities, even when they are trouble-
some.

TEXT 44

पादुके न ददुस्तेऽस्मे कदाचिन्न क्षुधातुरः |

गोरसं भक्षयेत्कितिदिमं बध्नन्ति तत्सियः ॥
padaduke na dadus te ‘smai
kaddcic ca ksudhaturah
go-rasam bhaksayet kincid
imam badhnanti tat-striyab

paduke shoes; na dadub — did not give; te— they; asmai—

to Him; Raddcit— ever, ca — and; ksudha — by hunger; dturab
— tortured; go-rasam — of the milk products; bhaksayet— He
would eat; Rkivicit— some; imam — Him; badhnanti— they tie
up; tat— their; striyab — women.

They never even gave Him shoes! And if when tormented

by hunger He sometimes ate a little stuff made from
the milk, the cowherd women punished Him by tying
Him up.
554 / CHAPTER SIX

TEXT 45

alata च तदुःखं काकगत्येव HAT: |

कृष्णेन सोटमधुना किं कर्तव्यं बतापरम्‌ ॥
akrosanti ca tad duhbkham
kdla-gatyaiva krisnasah
krsnena sodham adhuna
kim kartavyam bataparam

dkrosanti — they scold; ca— also; tat— that; dubkham— pain;

kdla-gatya — because of the movement of time; eva— only;
krtsnasab — completely; krsnena— by Krsna; sodham — toler-
ated; adhunad— now; kim—what; kartavyam— obligation;
bata — indeed; aparam — other.

And they scolded Him abusively. Because He was young,

Krsna had no choice but to tolerate all this pain. But what
does He have to do for those people now?

COMMENTARY: Angry at Krsna’s stealing yogurt and buttermilk,

Mother Yasoda’s neighbors would come to her and complain:

vatsan muncan kvacid asamaye krosa-sanjdta-hasah

steyam svdadv atty atha dadhi-payab kalpitaih steya-yogaib
markan bboksyan vibhajati sa cen natti bbandam bhinnatti
dravydlabhe sagrha-kupito yaty upakrosya tokan

“Your son sometimes comes to our houses before the milking

of the cows and releases the calves, and when the master of
the house becomes angry, your son merely smiles. Sometimes
He devises some process by which He steals palatable curd,
butter, and milk, which He then eats and drinks. When the mon-
keys assemble, He divides it with them, and when the monkeys
have their bellies so full they won’t take more, He breaks the
pots. Sometimes, if He gets no opportunity to steal butter or milk
from a house, He will be angry at the householders, and for His
 PRIYATAMA: The Most BELOVED / 5595)

revenge He will agitate the small children by pinching them.

Then, when the children begin crying, Krsna will go away.”
(Bhagavatam 10.8.29.)
Padmavati says that the abuse Krsna tolerated was heaped
upon Him because of kdla-gati, “the movement of time.” This
can mean that because He was only a child He was hardly aware
of the impropriety of what the cowherds were doing to Him, and
in any Case it was a situation He was powerless to change. Or
else it can mean He was thinking that as long as He had to stay
incognito in Vraja to hide from Kathsa He would have to tolerate
inconveniences.

TEXT 46

श्रीपरीक्षिदुवाच
प्रलागाम्भीर्यसम्पूर्णा रोहिणी त्रजवलभा |
तस्या वाक्यमनादृत्य प्रस्तुतं संुणोति तत्‌ ॥
Sri-partksid uvdca
prajna-gambhirya-sampurna
rohini vraja-vallabha
lasyd vakyam anddrtya
prastutam samsynoti tat

Sri-pariksit uvdca — Sri Pariksit said; prajrid — of wisdom; gam-

bhirya — with the gravity; sampurna — fully endowed; rohini
— Rohini; vraja-vallabha — the darling of Vraja; tasyab — her
(Padmavati’s); vadkyam— comments; anddrtya — disregarding;
prastutam—the topic under discussion; samsrnoti— made
heard; tat— that.

Sri Pariksit said: Rohini, the darling of Vraja, was fully en-
dowed with the gravity of wisdom. Ignoring Padmavati’s
remarks, she went on speaking from where she had left
off.
556 / CHAPTER SIX
TEXT 47

श्रीरोहिण्युवाच
राजधानीं यदूनां च प्राप्तः श्रीमथुरामयम्‌ ।
हतारिविगो विश्रान्तो राजराजेधरोऽभवत्‌ ॥
Sri-rohiny uvdaca
rajadhanim yadunam ca
praptab sri-mathuram ayam
hatari-vargo visranto
raja-rajesvaro ‘bhavat

Sri-rohinit uvdca — Sri Rohini said; rajadhanim— the capital;

yadunam — of the Yadus; ca — and; praptab — arrived at; sri-
mathuram — Sri Mathura; ayam— He; hata— having killed;
ari-vargab —an atray of enemies; visrdntab — having rested;
raja-raja-isvarah — king of the rulers of kings; abhavat— He
became.

Sri Rohini said: Then He went to Sri Mathura, the capital of

the Yadus. He killed many enemies, relaxed for a while,
and became king of the rulers of kings.

COMMENTARY: Visranta “having rested”) alludes to Krsna’s rest-

ing at Visrama-ghata on the shore of the Yamuna after the labor
of killing the wrestlers and Kamsa. In a previous age, Krsna’s
incarnation Lord Varaha rested at the same spot after killing
Hiranyaksa. Also implied by the word visrdnta is Krsna’s dwell-
ing peacefully in the city of Dvaraka, which He built for Himself.
The Vraja-vasis had little reason to hope He might return to them
soon, for He had now become an established king.

TEXT 48

निर्जितोपकुतारेषदेवतावृन्दवन्दितः |
अहो स्मरति चित्तेऽपि न तेषां भवदीश्चरः ॥
 PRIYATAMA: The Most BELOVED / ५)

nirjitopakrtdsesd-
devatd-vinda-vanditah
aho smarati citte ‘pi
na tesam bhavad-isvarah

nirjita — conquered; upakrta—or else helped; asesa— all,

devatd-vrnda — by the many demigods; vanditah — honored;
aho— oh; smarati— He remembers; citte— in His mind, api
— even; na — not; tesam — them; bhavat-isvarab — your Lord.

Now, honored by countless demigods, whom He has some-

times defeated and sometimes helped, this Lord of yours
no longer even thinks about the residents of Vraja.

COMMENTARY: Krsna humiliated Indra by stealing the parijdta

tree from heaven. And He aided the demigods by killing their
various opponents like Narakasura. Thus all the demigods,
whether they had pure love for Him or not, had to acknowledge
His superior position. Being lavished with so much honor, Krsna,
according to Mother Rohini, could hardly remember His former
life in simple Vrndavana.

TEXT 49

श्रीपरीक्षिदुवाच
तद्रचोऽसहमानाह देवी कृष्णस्य वभा |
सदा कृतनिवासास्य हदये भीष्मनन्दिनी ॥
Sri-pariksid uvdca
tad-vaco ‘sahamanaha
devi krsnasya vallabha
sada kyrta-nivdsdsya
hyrdaye bhisma-nandini

Sri-pariksit uvdca — Sri Pariksit said; tat— these; vacah — state-

ments; adsahamdnd — not tolerating; Gba— said; devi— the
558 / CHAPTER SIX

queen; krsnasya — of Krsna; vallabha— dear; sada — always;

krta — having; nivdsa— residence; asya— His; hrdaye— in
the heart; bhisma-nandini— the darling daughter of Bhismaka.

Sri Pariksit said: Krsna’s dear queen Rukmini, Bhismaka’s

daughter, who always lived in Krsna’s heart, found these
words unbearable. And so she spoke up.

COMMENTARY: Because Srimati Rukmini lived always in Krsna’s

heart and literally on His chest in her expansion as the goddess
Laksmi in Vaikuntha, she perfectly knew every thought and feel-
ing that passed through His heart. Whatever she said therefore
carried the highest degree of authority.

TERT. 50

श्रीरुकिमण्युवाच
भो मातर्नवनीतातिमृदुस्वान्तस्य तस्य हि ।
अविज्ञायान्तरं किच्चित्कथमेवं त्वयोच्यते |
यूयं शणुत वृत्तानि afe तहिं श्रुतानि मे ॥
Sri-rukminy uvaca
bho matar nava-nitati-
mrdu-svantasya tasya hi
avijnayantaram kincit
katham evam tvayocyate
yuyam srnuta vrttani
tarhi (८101 srutani me

Sri-rukmini uvdca — Sri Rukmini said; bboh — O; mdtah — dear

mother; mava-nita — than new butter; ati-mrdu— much softer:
svd-antasya — whose heart; tasya— His; hi— certainly; avi-
jndya — not understanding; antaram — the inner feelings; Rincit
— at all; katham— why; evam— thus; tvaya — by you; ucyate
is said; yuyam— you; srnuta— please hear; vrttani— the
events; (८1/11 tarbi— then, sSrutani— heard: me— from me.
 PRIYATAMA: The Most BELOVED / 559

Sri Rukmini said: My dear mother, you don’t understand

the inner feelings of Krsna at all. His heart is softer than
newly churned butter. Why are you saying these things?
Just hear from me what I have heard.

COMMENTARY: Even if Rohini did understand Krsna’s true feel-

ings, she was not revealing what she knew.

TEXT 5I
किमपि किमपि ब्रूते रात्रौ स्वप्तपि नामभिर्‌
मधुरमधुर प्रीत्या धेनूरिवाहयति क्वचित्‌ |
उत सखिगणान्‌ काश्चिद्रोपान्‌ इवाथ मनोहरां
समभिनयते safest त्रिभद्गिपराकृतिम्‌ ॥
kim api kim api brite rdtrau svapann api namabbir
madhura-madhuram pritya dhenur ivahvayati kvacit
uta sakhi-gandn kamscid gopan ivatha mano-haram
samabhinayate vamsi-vaktram tri-bhangi-parakrtim

kim api— something; kim api— something else; briite— He

says; ratrau— at night; svapan — while sleeping; api— even;
namabhib — by names; madhura-madhuram — most sweetly;
pritya — with loving affection; dbentth — to His cows; iva — as
if; Ghvayati— He calls; kvacit— sometimes; uta— 01; sakhi-
gandn — His girlfriends; kamscit— certain; gopadn — cowherd
boys; iva as if; atha— or; manab-hardm — enchanting; sa-
mabhinayate— He acts out; vamsi a flute; vaktram— hav-
ing at His mouth, tri-bhbangi— bending in three places; para —
excellent; dkrtim— His form.

Sometimes at night He says this and that in His sleep.

Sometimes, in a most sweet voice, He utters names as if
calling His cows. Sometimes He calls His girlfriends or
some of the cowherd boys. And sometimes while asleep
He acts as if He were placing His flute to His mouth and
assumes His enchanting threefold-bending form.
560 / CHAPTER SIX

COMMENTARY: Krsna displays the full extent of His beauty only

in Vraja-bhumi. Elsewhere He does not play the flute or stand in
His most attractive pose, with His feet, hands, and head forming
an enchanting curve.

ATE 252)
कदाचिन्मातमं वितर नवनीतं त्विति वदेत्‌
कदाचिच्छरीराधे कलित इति सम्बोधयति माम्‌ |
कदापीदं चन्द्रावलि किमिति मे कर्षति पट
कदाप्यघ्रासारिर्मदुलयति Fat रायनतः ॥
kadacin matar me vitara nava-nitam tv iti vadet
kaddacic chri-radhe lalita iti sambodhayati mam
kadapidam candravali kim iti me karsati patam
kadapy asrasarair mrdulayati tulim sayanatab

kadacit sometimes; mdatah— O mother; me—to Me; vitara

— please give; nava-nitam — freshly churned butter; (1/ — and;
iti thus; vadet— He says; Raddcit— sometimes; sri-rdadhe
O Sri Radha; /alite—O Lalita; iti— thus; sambodhayati— He
addresses; mam—me; kada api— sometimes; idam— this;
candravali — O Candravali; kim — what; iti — is this; me— my;
karsati— He pulls; patam—the garment; kadd api— some-
times; asra— of tears; adsdraib—with floods; myrdulayati—
drenches; tz/im— the pillow; sayanatah — on the bed.

While asleep He sometimes says, “Mother, give Me some

fresh butter.” Sometimes He calls out to me, “O Sri Radha!”
or “O Lalita!” Sometimes He pulls on my garment and asks
me, “Candravali, what are you doing?” And sometimes He
drenches the pillow on His bed with floods of tears.

TEXT 53

स्वप्रादुत्थाय सद्योऽथ रोदित्यार्तस्वरेस्तथा |

वयं येन निमञ्जामो दुःखलोकमहार्णवे ॥
 PRIYATAMA: The Most BELOVED / 561

svapndd utthadya sadyo ‘tha

rodity arta-svarais tatha
vayam yend nimajjamo
dubkha-soka-maharnave

svapnat— trom sleep; uithdya— rising; sadyab — suddenly;

atha— then; roditi—He cries; drta-svaraih —with pitiful
sounds; tatha — and; vayam — us; yena — by this; nimajjamah
— drown; dubkhba— of pain; soka— and unhappiness, mahd-
armave — in a vast ocean.

Then at times He suddenly wakes up, rises from bed, and

cries in a pitiful voice, drowning us in an ocean of pain and
grief.

COMMENTARY: By “us” Srimati Rukmini means all of Krsna’s

queens. Rukmini’s own unique love for Krsna is free from the
jealousy usually found among co-wives.

TEXT 54

अद्यापि दुष्टरा किमपि स्वपत्निशि

क्रन्दन्‌ Tart विमनस्कतातुरः |
दत्त्वाम्बर मूर्धनि सुप्तवस्स्थितो
नित्यानि PARAM AREA ॥
adyapi drstvud kim api svapan nisi
krandan sucasau vimanaskataturah
dattvambaram murdhani supta-vat sthito
nityani krtyany api ndcarad bata

adya api— just today; drstva — having seen; kim api— some-
thing; svapan— while dreaming; nisi— at night; krandan —
sobbing; Sucd— out of sorrow; asau— He; vimanaskata — by
mental distraction; aturahb — agitated; dattvd — placing; amba-
ram — His cloth; mardhani— on His head; supta-vat— as if
562 / CHAPTER SIX

asleep; sthitab — remaining; nityani— daily; krtyani— duties;

api— even; na dcarat— He has not performed; bata — indeed.

Just last night He must have seen something in a dream,

because today He has been weeping sorrowfully and is be-
side Himself with agitation. Now He is lying in bed as if
asleep, His cloth pulled over His head. He has not even per-
formed His morning duties.

TEXT 55

श्रीपरीक्षिदुवाच
ससपलीगणा सेर्ष्यं सत्यभामाह भामिनी ।
हे श्रीरुकिमिणि निद्रायामिति किं त्वं प्रजत्पमि ॥
Sri-pariksid uvdca
Sd-sapatni-gand sersyam
satyabhamaha bhamini
he sri-rukmini nidradyam
iti kim tvam prajalpasi

Sri-pariksit uvdca — Sti Pariksit said; sd-sapatni-gana — along

with other co-wives; sd-irsyam— with jealous anger; satya-
bhama — Satyabhama; dha — spoke; bhamini— temperamen-
tal; be Sri-rukmini— O Sri Rukmini; nidrayadm— while asleep;
iti— thus; kim — why; tuam— you; prajalpasi— are prattling.

Sri Pariksit said: Then temperamental Satyabhama, sur-

rounded by other wives, answered back in jealous anger.
She said, “Dear Sri Rukmini, why are you prattling on like
this? Why talk only about what He does while asleep?

TEXT 56

किमपि किमपि कुर्वन्‌ जाग्रदप्यात्मचित्त

atid इव विधत्ते aes aaa च |
 PRIYATAMA: The Most BELOVED / 563

वयमिह किल भायां नामतो वस्तुतः स्युः

पशुपयुवतिदास्योऽप्यस्मदस्य प्रियास्ताः ॥
kim api kim api kurvan jagrad apy atma-citte
Sayita iva vidhatte tadrsam tadrsam ca
vayam tha kila bharya nadmato vastutab syub
pasupa-yuvati-ddsyo py asmad asya 0111145 tab

kim api— something; kim api something else; Rurvan — do-

ing; jagrat— awake; api— even; dtma— His own, citte— in
the heart; Sayitab — asleep; iva—as if, vidhatte— He enacts;
tadrsam tadrsam — each thing; ca — and; vayam — we; iha—
indeed; kila— indeed; bharyab — wives; nadmatab — in name;
vastutah — factually; syuwh— are; pasu-pa— of the cowherds;
yuvati— young girls; dasyab — the maidservants; api— even,
asmat— than us; dsya—to Him; priyab— more dear; tab —
they.

“Even while active and awake, He seems to have His mind

on something else, as if dreaming. Indeed, we are His
wives only in name; His young cowherd maidservants are
in fact more dear to Him than we are.”

COMMENTARY: As Satyabhama and other queens witnessed,

even in the middle of the day Krsna often acted as if His mind
were in Vraja. He would call out to His cows, His friends, and His
gopis, just as Rukmini testified He did in His sleep.

TEXT §7

श्रीपरीक्षिदुवाच
अराक्तस्तद्रचः AE गोकुलप्राणबान्धवः |
रोहिणीनन्दनः श्रीमान्‌ बलदेवो रुषाब्रवीत्‌ ॥
Sri-pariksid uvdca
asaktas tad-vacah sodhum
gokula-prana-bandhavah
564 / CHAPTER SIX

rohini-nandanah sriman
baladevo rusabravit

Sri-pariksit uvdca—Sri- Pariksit said; asaktah — incapable;

tat — her (Satyabhama’s); vacab — words; sodhum — of tolerat-
ing; gokula— of Gokula; prana-bandhavah — the intimate
friend; rohini-nandanah — the son of Rohini; srimdn bala-
devah — blessed Baladeva; rusa— angrily; abravit— spoke.

Sri Pariksit said: Blessed Baladeva, the darling son of

Rohini and intimate friend of all Gokula, couldn’t tolerate
hearing these words. Angrily, He spoke in reply.

COMMENTARY: Lord Baladeva, siding with His mother, was dis-

satisfied with the way the other queens had interpreted Krsna’s
behavior.

TEXT 58

श्रीबकदेव उवाच
वध्रः सहजतत्रत्यदेन्यवार्ताकथापरान्‌ |
अस्मान्‌ वञ्चयतो भ्रातुरिदं कपटपाटवम्‌ ॥
Sri-baladeva uvdca
vadhvah sahaja-tatratya-
dainya-varta-katha-paran
asmadn vancayato bhratur
idam kapata-pdtavam

sri-baladevah uvaca— Sri Baladeva said: vadhvahb — © ladies;

sahaja — natural, real; tatratya — of the residents; dainya — of
the wretched condition; vartd — of the news: kathd — in discus-
sion; (८177 — who are absorbed; asmdn— 115; vancayatab —
cheating; bbhratuh — of My brother; idam— this; kapata — in
deception; pdtavam — the expertise.
 PRIYATAMA: The Most BELOVED / 565

Sri Baladeva said: Dear ladies, all this is nothing but My

brother’s clever deception. We are intent upon speaking
about the misery of the residents of Vraja — misery all too
real — and He is simply cheating us.

COMMENTARY: Lord Baladeva called the Vraja-vasis’ unhappi-

ness sahaja “natural” or “real”). According to Lord Baladeva, the
devotees in Krsna’s Dvaraka entourage had every reason to be
concerned about the plight of their counterparts in Vraja. Krsna’s
apparent distress, however, should not be taken seriously, be-
cause He obtains pleasure only from deceiving others and will
therefore go to any extremes to create an illusion. He has put on
a show of being distracted by memories of Vraja just to please
His Dvaraka devotees and give them a taste of the ecstasy of
separation even while present with them. Everything Krsna has
said about the Vraja-vasis’ distress in separation from Him has
some basis in reality, but He has manipulated the facts to create
a false appearance that He feels similarly about the Vraja-vasis.

TEXT 59
तत्र मासद्वयं स्थित्वा तेषां स्वास्थ्यं चिकीर्षता |
तत्न शक्तं मया कर्तु वाग्िराचरितैरपि ॥
tatra masa-dvayam sthitva
tesam svasthyam cikirsata
tan na saktam maya kartum
vagbhir acaritair api

tatra — there (in Vraja); mdasa-dvayam — for two months; sthitvd

staying; tesdm— of them; svdsthyam a normal condition;
cikirsata — trying to effect; tat—that; na saktam—was not
able; maya—by Me; kartum—to be done; vagbhib—by
words; dcaritaib — by deeds; api— and.

I stayed there in Vraja for two months and tried to restore

the Vraja-vasis to normal, but nothing I said or did was of
any avail.
566 / CHAPTER SIX

COMMENTARY: While visiting Vraja, Lord Balarama had tried to

console the devotees by assuring them that Krsna was very much
afflicted by separation from them and that certainly in a few days
He would finish killing all the enemies in Mathura and come
back home. Balarama also did other things to relieve the Vraja-
vasis’ distress. For example, He performed water sports in the
Yamuna and constructed new buildings in various places for
Krsna to enjoy in upon His return.

TEXT 60

अनन्यसाध्यं adie विविधैः aaa: ad: |

तान्‌ यलादीषदाशास्य त्वरयात्रागतं बलात्‌ ॥
ananya-sddhyam tad viksya
vividhaib sapathath sataib
tan yatndd isad asvadsya
tvarayatragatam balat

ananya—by no other means; sddbyam— achievable; tat—

that; viksya — seeing; vividhaib — by various; sapathaib —prom-
ises; Sataih — hundreds, tan — them; yatndt— with effort; isat
— somewhat; dsvdsya — consoling; tvuarayad — hastily; atra—
here; dgatam — came back; balat— by force.

Seeing no other way to achieve My purpose, I made hun-

dreds of promises to them and with great effort finally
consoled them to some extent. Then I managed to pull
Myself away and hurried back here.

COMMENTARY: Lord Balarama concluded that only Krsna’s re-

turning to Vraja would forestall disaster. Lord Balarama had done
everything He could to convince the Vraja-vasis that Krsna would
soon be coming. He had told them that now He was going to
Dvaraka to bring Krsna personally. But even after offering so
many assurances, Balarama had been obliged to pry Himself away
from Vraja by force; no one had wanted to let Him leave.
 PRIYATAMA: The Most BELOVED / 567

TEXT GI

कातयाद्रदितं कृष्ण सकृद्रोष्ठं कयापि तत्‌ |

गत्वा प्रसङ्गसङ्गत्या रक्ष तत्रत्यजीवनम्‌ ॥
katarydd gaditam krsna
sakrd gostham kayapi tat
gdtva prasangd-sangatya
raksa tatratya-jivanam

kataryat— out of anxiety; gaditam— said, krsma—O Krsna;

sakrt— once; gostham— the cowherd village; Raya api— one
or another; tat—to that; gatuad — going; prasanga-sangatya —
by a pretext; raksa — please save; tatratya — of the people there;
jivanam — the lives.

I anxiously requested, “Krsna, please find some excuse to

go to Your cowherd village just once and save the lives of
the people there.”

COMMENTARY: The cowherd community was made up of Krsna’s

own people, with whom He had enjoyed the pleasures of His
childhood. Now that they were drowning in an ocean of misery
He surely ought to be willing to visit Vraja once to save them.

TEXT 62

गन्तास्मीति मुखे ब्रूते हदयं च न Tea |

मानसस्य च भावस्य भवेत्साघ्षि प्रयोजनम्‌ ॥
gantasmiti mukhe brute
hrdayam ca na tadrsam
mdnasasya ca bhavasya
bhavet saksi prayojanam

gantd asmi— I shall go; iti— thus; mukbe— in the mouth, brite
— He said; hrdayam — the heart; ca — and; na — not, tadrsam
568 / CHAPTER SIX

—like this; mdnasasya— mental; ca—and; bhdvasya— of

one’s dispositions; bhavet— can be known, sadksi— the witness;
prayojanam — one’s actions.

From His mouth He said, “Certainly I shall go,” but in His

heart He thought otherwise. Indeed, the truth about a
person’s mind can be known from how he acts.

COMMENTARY: Speaking one way while acting in another is

proof that one intends to deceive.

॥ 10

श्रीपरीक्षिदुवाच
इदमाकर्ण्य भगवानुत्थाय शयनाद्‌ द्रुतम्‌ ।
प्रियप्रेमपराधीनो रुतुचैर्बहिर्गतः ॥
Sri-pariksid uvdca
idam akarnya bhagavan
utthaya sayandd drutam
priya-prema-parddhino
rudann uccair bahir gatab

Sri-pariksit uvdca — Sri Pariksit said; idam— this: dkarnya —

hearing; bhagavan — the Personality of Godhead; utthaya —
getting up; sayanat— from His bed; drutam— quickly; priya
— of His dear devotees; prema — by the love; para-adhinah —
ruled; rudan—weeping; uccaib—loudly; bahih — outside:
gatah — came.

Sri Pariksit said: Hearing this, the Personality of God-

head, who is ruled by the love of those dear to Him,
suddenly got up from His bed and came outside, loudly
weeping.
 PRIYATAMA: The Most BELOVED / 569

TEXT 64

प्रफुटपदयनेत्राभ्यां वर्षचश्रूणि धारया |

सगद्रद जगादेदं परानुग्रहकातर
praphulla-padma-netrabhyam
varsann asruni dharaya
sd-gadgadam jagaddedam
paranugraha-kdtarah

praphulla — blossoming; padma — like lotuses; netrabhyam —

from His eyes; varsan — raining; asriini— tears; dhdrayd — in a
great downpour; sa-gadgadam — with a choking voice; jagdda
—He said; idam— this; para—for others; anugraha— by
compassion; kdtarab — tormented.

From His fully blossoming lotus eyes rained a flood of

tears. With a choking voice, tormented by compassion for
others, He spoke as follows.

COMMENTARY: An inferior person cares only for His own wel-

fare, whereas a virtuous person thinks about pardnugraha, com-
passionate help for others. Krsna’s pardnugraha is unlimited.
Taking the word para in the sense of “enemies,” we can under-
stand that He is compassionate even to those who hate Him.
Certainly, therefore, He would not neglect His devotees.

1944

श्रीभगवानुवाच
सत्यमेव महावज्रसारेण चटितं मम |
इदं हदयमद्यापि द्विधा aa विदीर्यति ॥
Sri-bhagavan uvdca
satyam eva mahd-vajra-
sdrena ghatitam mama
570 / CHAPTER SIX

idam hrdayam adyapi

dvidha yan na vidiryati

Sri-bhagavan uvdca— the Supreme Lord said; satyam— truly;

eva — indeed, mahd-vajra — of solid diamond; sdrena — from
the substance; ghatitam — is made; mama — My; idam — this;
hrdayam — heart; adya—today; api—even;, dvidha— into
two parts; yat— inasmuch as; na vidiryati— it does not split.

The Supreme Lord said: Yes, it is true. My heart is made of

solid diamond. It must be so, because it has not yet split in
half.

TEXT 66

बात्यादारभ्य Rad पालनं विहितं चिरम्‌ |

अप्यसाधारणं प्रेम सर्व तद्विस्मृतं मया ॥
balyad arabbhya tair yat tat
pdlanam vibhitam ciram
dpy asddhdranam prema
sarvam tad vismrtam maya

balyat — since very childhood; adrabhya — beginning; tai —by

them; yat— what, tat— that; padlanam — taking care; vibitam
— done; ciram — for a long time; api— indeed; asddhdranam
— exceptional; prema — love; sarvam— all; tat— that; vismr-
tam — forgotten; mayd — by Me.

Those devotees took care of Me for so long, from the very

beginning of My childhood, and still I have forgotten all
about their exceptional love.

TEXT 67

अस्तु Hated तेषां कार्य किञ्चित्कथञ्चन ।

उतात्यन्तं कृतं दुःखं क्रूरेण FECA ॥
 PRIYATAMA: The Most BELOVED / 911

astu tavad dhitam tesam

karyam kincit kathanicana
utatyantam krtam dubkham
krurena mrdulatmandm

astu tavat—be that as it may; hitam— benefit; tesam— to

them; karyam— needs to be done; kincit— some; katharicana
somehow; wuta— indeed; atyantam— extreme; krtam—
caused; dubkbam— grief; kriirena—by one who is cruel;
mrdula-dtmandm — to the gentle souls.

Be that as it may, I must somehow do something to help

them. I have indeed been cruel to have caused those gentle
souls such extreme grief.

TEXT 68

भ्रातरद्रव Adal WAS वद द्रुतम्‌ |

करवाणि किमित्यस्माच्छोकाब्धेमां समुद्र ॥
bhratar uddhava sarva-jna
prestha-srestha vada drutam
karavani kim ity asmdc
chokabdher mam samuddhara

bhratah — O brother; uddhava — Uddhava; sarva-jna — who

knows everything; prestha— of My dear friends; srestha—O
best; vada — please tell; drutam— immediately; karavani— 1
should do; kim— what; iti—thus; asmat— out of this; Soka —
of distress; abdheh — ocean; mam — Me; samuddhara— please
lift.

O brother Uddhava, you know everything, and you are the

best of My dear friends. Please tell Me at once what I should
do. Please lift Me from this ocean of distress.
572 / CHAPTER SIX

TEXT 69

श्रीपरीक्षिदुवाच
नन्दपर्लीप्रियसखी देवकी पुत्रवत्सला |
aed दीयतां यद्यदिष्यते तेः सुहत्तमैः ॥
Sri-pariksid uvdca
nanda-patni-priya-sakhi
devaki putra-vatsala
ahedam diyatam yad yad
isyate taib subrt-tamaib

Sri-pariksit uvaca — Sri Pariksit said; nanda-patni — of Nanda’s

wife; priya-sakhi— the dear friend; devaki— Devaki; putra-
vatsalad — affectionate to her son; dha — said; idam — this; diya-
tam — should be given; yat yat— whatever; isyate is wanted,
taihb — by them; suhrt-tamaib — the best well-wishers.

Sri Pariksit said: Devaki was loving to her son and was a
dear friend to Nanda’s wife. She said, “You should give
Your best well-wishers whatever they want!”

COMMENTARY: Mother Devaki anticipated that Uddhava’s reply

would likely inspire Krsna to leave for Gokula, so she inter-
rupted before Uddhava could speak. She suggested
oo to Krsna that
He placate the Vraja-vasis some other way than by returning.

1 72

ततः पावती राज्यदानभीता विमूटधीः |

महिषी यदुराजस्य वृद्धा मातामही प्रभोः ॥
TAPAS राममात्राबहेलिता |
स्वभर्तू रक्षितुं राज्यं चातुर्यात्परिहासवत्‌ ॥
व्याहारपरिपाट्यान्यचित्ततापादनेन तम्‌ ।
Ferran विधातुं स्वस्थमब्रवीत्‌ ॥
 PRIYATAMA: The Most BELOVED / 573

tatah padmavati rajya-

dana-bhita vimtdha-dhih
mahisi yadu-rdjasya
vrddha matamahti prabhoh

apy uktasravanadt purvam

rama-matravahelita
sva-bhartu raksitum rdjyam
caturyat paribasa-vat

vyahara-paripadtyanya-
cittatapddanena tam
yadu-vamsyaika-Saranam
vidhatum svastham abravit

tatab — then; padmdavati — Padmavati, rajya — of the kingdom;

dana — of giving away in charity; bhita — afraid; vimudha—
confused; dhib — whose intelligence; mahisi— the queen; yadu-
rajasya — of the king of the Yadus (Ugrasena); vrddhad — old;
matamahi— the maternal grandmother; prabhoh— of the
Personality of Godhead; api— and; ukta— what she had said;
asravanat — by having not been heard; purvam — before; radma-
madtra — by the mother of Lord Balarama; avahelita —ridiculed;
sva-bhartuh — of her husband; raksitim—to protect; rajyam
—the kingdom; cdturyadt— out of cleverness; parihdsa-vat —
feigning a joking mood; vydhdra— of speech; paripdtya —
with expertise; amya— another; cittata— of a mood; dpdda-
nena — by evoking; tam— Him; yadu-vamsya—of the Yadu
dynasty; eka-Saranam — the only shelter; vidhdtum — to bring;
svastham — to a normal condition; abravit— she spoke.

Then, fearing that the kingdom was about to be given

away, old Padmavati, the Lord’s grandmother, the queen
of the Yadu king Ugrasena, gathered her muddled wits
and cleverly feigned a joking spirit. To protect her hus-
band’s domain, she spoke up again, even though Bala-
rama’s mother had snubbed her by ignoring her previous
574 / CHAPTER SIX

remarks. Invoking eloquence, Padmavati tried to change

the mood, to bring Krsna, the exclusive shelter of the Yadu
dynasty, back to normal.

COMMENTARY: In her own way, Padmavati had good intentions.

She saw that unless Krsna could be calmed down, the whole
Yadu clan faced destruction. He might even offer to turn the
rule of Dvaraka over to Nanda and the cowherds. To avert such
danger, Padmavatt tried a humorous distraction.

TEXTS 73-75
पदावत्युवाच
त्वयानुतप्यते कृष्ण कथं मन्मन्ितं शुणु |
यदेकादरभिर्वषैनन्दगोपस्य मन्दिरे ॥
SPA युवाभ्यां भ्रातृभ्यामुपमुक्तं हि वर्तते |
तत्र दद्याच दद्याद्वा गोरक्षाजीवनं स ते॥
सर्वं तद्र्गहस्तेन गणयित्वा कणाणुराः |
द्विगुणीकृत्य neat तस्मै देयं खपे स्वयम्‌ ॥
padmavaty uvdaca
tvayanutapyate krsna
katham man-mantritam smu
yad ekddasabbir varsair
nanda-gopasya mandire

dvabhyam yuvabhyam bhratrbhyam

upabhuktam hi vartate
tatra dadyan na dadydd va
go-raksd-jivanam sa te

sarvam tad garga-hastena

ganayitva kanadnusah
dvi-guni-krtya mad-bhartra
tasmai deyam Sape svayam
 PRIYATAMA: The Most BELOVED / 575

padmavati uvdca— Padmavati said; tuaya—by You; anu-

tapyate — lamentation is done; krsma— Krsna; katham— why;
mat— my; mantritam—to the advice; s7mu— please listen;
yat — what, ekddasabhib — for eleven; varsaih — years; nanda-
gopasya — of Nanda Gopa; mandire — in the home; dvdbhyam
—by the two; yuvdbhyam— You; bhratrbhyam— brothers;
upabhuktam — enjoyed; hi— indeed; vartate—there is; tatra
— there; dadydt— may give; na dadydt — may not give; vd —
or, go-raksad — for tending cows; jivanam— the salary; sab —
he (Nanda); te—to You; sarvam— all; tat— that; garga — of
Garga Muni; bastena— by the hand; ganayitvad — being calcu-
lated; Rand-anusab — to the smallest fraction; dvi-guni —double;
krtya — making it; mat-bhartra — by my husband; tasmai— to
him (Nanda); deyam — it will be given; Sape—I swear; svayam
— myself.

Padmavati said: Krsna, why should You lament? Just listen

to my advice. While living eleven years in the home of
Nanda Gopa, You two brothers enjoyed various comforts.
For that, I swear, my husband will repay Nanda twice over.
My husband will see to it that Garga Muni calculates the
amount to the smallest fraction and delivers it by his own
hand. And if Nanda owes You payment for tending his
cows, let him pay You or not, as he wishes.

COMMENTARY: For eleven years, Ugrasena’s grandson Krsna

lived and enjoyed in the house of Nanda Maharaja. Krsna might
not take seriously Padmavati’s idea to reimburse Nanda Maharaja
and satisfy him with money, but even if Krsna becomes amused
by it, her purpose of changing Krsna’s mood will be achieved.
She reminds Krsna that her husband, Ugrasena, is very generous
and will not hesitate to pay twice whatever might be owed. And
even if Nanda fails to remunerate Krsna and Balarama for Their
cow tending, that is a small concern. In settling the accounts,
Nanda may not want to accept anything extra from Ugrasena,
and that will be all the better. So there is no need to annoy
Nanda Maharaja over the small amount for the salaries of Krsna
576 | CHAPTER SIX

and Balarama. Garga Muni is the best person to calculate the

payment because he is an excellent astrologer, accustomed to
making careful mathematical reckonings of configurations of
planets. Moreover, though not saying so, Padmavati thinks that if
the scrupulous Garga decides the amount to pay and delivers it
himself, the cowherds will not get more than they deserve. Since
Nanda is only a cowherd, he is not used to having much wealth
other than his stock of milk products. The expenses for the two
brothers should be repaid, but not those of Rohini and the maid-
servants who had stayed with her in Vraja, because she had in-
sulted Padmavati by ignoring her previous comments.
Padmavati is correct in figuring the duration of Krsna’s stay
in Vraja as eleven years. Srimad-Bhdgavatam (3.2.26) confirms
this.

tato nanda-vrajam itab

pitra kamsdd vibibhyata
ekddasa samads tatra
gudharcih sa-balo ‘vasat

“Thereafter, fearing Karmsa, Krsna’s father brought Krsna to the

cow pastures of Maharaja Nanda, and there Krsna lived for eleven
years like a covered flame with His elder brother, Baladeva.” This
statement by Uddhava does not imply that after eleven years of
living in Vraja incognito Krsna and Balarama came out of hiding
and continued living in Vraja for several years more. After all,
when Akrura came to take the two brothers away from Gokula,
he saw that They were in the kiSora age — that is, They were
young adolescents:

dadarsa krsnam ramam ca

vraje go-dohanam gatau
pita-nilambara-dharau
Sarad-amburuheksanau

kisorau Syamala-svetau
sri-niketau brhad-bhujau
 PRIYATAMA: The Most BELOVED / 10

“He saw Krsna and Balarama in the village of Vraja, going to milk
the cows. Krsna wore yellow garments, Balarama blue, and Their
eyes resembled autumnal lotuses. The two shelters of the god-
dess of fortune were in the kisora age, one of them with dark-
blue complexion and the other white.” (Bhdgavatam 10.38.28-29)
Again, when the two Lords arrived in Mathura and entered
Kamsa’s arena to join the wrestling competition, the women of
the city described Them as adolescents:

Rua Vajra-sard-sarvangau
mallau sailendra-sannibhau
kva cati-sukumarangau
kisorau nadpta-yauvanau

“The two professional wrestlers have limbs as strong as lightning

bolts and bodies resembling mighty mountains. What compari-
son can there be between those wrestlers and these two young,
immature boys with exceedingly tender limbs?” (Bhdgavatam
10.44.8)
It is generally understood that the kisora period of youth
begins in one’s eleventh year. According to Vedic injunctions,
ksatriyas in particular are supposed to receive their sacred-thread
initiation in the eleventh year, and so it was that Krsna and
Balarama took initiation at that age, right after killing Kamsa.
In the arena after Karnsa’s death, Krsna told Sri Vasudeva
and Devaki,

nasmaito yuvayos tata

nityotkanthitayor api
balya-pauganda-kaisorah
putrabhyam abhavan kvacit

“Because of Us, your two sons, you always remained in anxiety

and could never enjoy Our childhood, boyhood, or youth.”
(Bhdgavatam to.45.3) Although Krsna and Balarama had just en-
tered the kisora age, the supreme heroic prowess They were
showing in Mathura covered the natural charm of Their youth.
578 / CHAPTER SIX

Thus Vasudeva and Devaki were not able to experience the

sweetness of the boys in Their adolescence. In other words, al-
though Krsna’s beauty is described as that of a full-grown youth,
this does not mean He had passed beyond the kisora age.
As an alternative explanation of Krsna’s statement to His
parents, we can accept that when Krsna and Balarama came to
Mathura They were actually at the end of the Rkisora age, in Their
fifteenth year. The poetry of Sri Bilvamangala Thakura gives evi-
dence that in some of the later pastimes before leaving Vrndavana
Krsna manifested symptoms of full-grown youth and even acted
as an adult. A child may act like an adult by displaying some
special strength or skill. The fifteenth year is especially attractive
because at that age the body reaches adulthood, at its peak of
youthful beauty. But because Krsna was supremely gentle by na-
ture, His fifteenth year seemed like the beginning of His kaisora
period. And His period of debt for enjoying Nanda Maharaja’s milk
products is still calculated as only eleven years, since for the first
four years He was an infant sucking His mother’s breast.
In this way we can reconcile the contradictions that seem to
appear among various statements, some saying He was a new
adolescent and others a full-grown youth.

11.10

श्रीपरीक्षिदुवाच
तच्च श्रीभगवान्‌ कृत्वा श्रुतमप्यश्रुतं यथा |
अजानत्निव पप्रच्छ सोकवेगादथोद्धवम्‌ ॥
Sri-partksid uvdca
tac ca Sri-bhagavan krtvd
Srutam apy asrutam yatha
ajanann iva papraccha
Soka-vegdd athoddhavam

Sri-pariksit uvdca — Sri Pariksit said: tat — that; ca—and: <~

bhagavan — the Personality of Godhead; (व्व — making; sru-
 PRIYATAMA: The Most BELOVED / 579

tam — heard; api— although; asrutam— unheard; yathd — as;

ajanan — not aware; iva as if; papraccha— He inquired,
Soka-vegat— by the force of lamentation; atha — then; uddha-
vam — from Uddhava.

Sri Pariksit said: Although the Personality of Godhead

must have heard these words, He pretended He had not.
Driven by sorrow, He then inquired from Uddhava as
though ignorant.

COMMENTARY: Not holding Padmavati’s suggestions in high es-

teem, Krsna chose to ignore them. He knew very well what was
required of Him and what the Vraja-vasis wanted, but because
of sharing the distress of His devotees, He seemed unaware of
these things. He responded to His own discomfort by asking for
Uddhava’s advice.

TCT

श्रीभगवानुवाच
भो विद्रद्रर तत्रत्याखिकामिप्रायविदुवान्‌ |
तेषामभीष्ट किं तन्मे कथयत्वविलम्बितम्‌ ॥
Sri-bhagavan uvdca
bho vidvad-vara tatratyd-
khilabhipraya-vid bhavan
1८54177 abhistam kim tan me
kathayatv avilambitam

Sri-bhagavadn uvdca — the Supreme Lord said; bhoh — 0; vidvat-

vara — best of learned scholars; tatratya — of the people there;
akhila — all; abhipraya—the intentions; vit— who knows;
bhavan— your good self; tesam— of them; abhistam— the
desire; kim — what; tat— that; me— to Me; kathayatu — please
tell; avilambitam — without delay.
580 / CHAPTER SIX

The Supreme Lord said: O best of learned scholars, you

know all the thoughts of the residents of Vraja. Please tell
Me without delay what it is they desire.

COMMENTARY: This inquiry stems from Mother Devaki’s pro-

posal to offer the Vraja-vasis whatever they want. Krsna under-
stands that no presentation of gifts will placate the devotees in
Vraja, since all they want from Him is that He grace them with
His presence. By approaching Uddhava for counsel, however,
Krsna is able to free Himself of the responsibility for the deci-
sion. If Uddhava advises Him to go to Vrndavana, no one will
be able to stop Him. What first drove Krsna to inquire from
Uddhava was anxiety, but now a second reason for taking his
opinion has come to Krsna’s mind

TEX 76

श्रीपरीक्षिदुवाच
तच्छुत्वा भगवद्राक्यमुद्रवो हदि दुःखित
क्षणं निश्वस्य विस्मेरः सानुतापं जगाद तम्‌ ॥
Sri-pariksid uvdca
tac chrutva bhagavad-vakyam
uddhavo hrdi dubkhitah
ksanam nisvasya vismerah
sanutapam jagdda tam

Sri-pariksit uvdca — Sti Pariksit said; tat— this: Srutvud — hear-

ing; bbagavat — of the Lord; vakyam— the words; uddhavah
— Uddhava; hrdi— in his heart; dubkhitab — unhappy; ksanam
— fora moment; nisvasya rised; sa-
anutapam — remorseful; jagdda — said; tam — to Him.

Sri Pariksit said: Having heard these words from the Lord,
the despondent Uddhava was taken aback. He sighed briefly
and then answered, full of remorse.
 PRIYATAMA: The Most BELOVED / 581

COMMENTARY: In the extreme ecstasy of prema this state of af-

fairs evoked, Uddhava’s discrimination failed him. Not recogniz-
ing the intended meaning of Krsna’s statement — that He wanted
to visit Vraja — Uddhava instead took Krsna’s words at face value
and thought He wanted to placate His devotees with gifts. Thus
Uddhava thought that Krsna, although all-knowing and supremely
merciful, wanted to continue deceiving the Vraja-vasis. Uddhava
was discouraged to see Krsna behaving like this with His loving
devotees.

TEXT 79
श्रीमदुद्धव उवाच
न राजराजेश्वरताविभूतीर्‌
न दिव्यवस्तूनि च ते भवत्तः |
न कामयन्तेऽन्यदपीह किचिद्‌
अमुत्र च प्राप्यमृते भवन्तम्‌ ॥
Srimad-uddhava uvaca
nd raja-rajesvaratd-vibhutir
na divya-vastuni ca te bhavattah
na kamayante ‘nydd apiha kincid
amutra ca prapyam rte bhavantam

Srimat-uddhavah uvdca — Sriman Uddhava said; na — not: raja-

raja — of emperors; isvaratad — the controlling power; vibbutib
—or opulent wealth; na— not, divya— heavenly; vastuni—
things; ca — or; te— they; bhavattah — from You; na kamayante
— they do not desire; anyat— other; api— at all; iba — in this
world; kincit— anything; amutra—in the next world; ca—
and; prapyam — obtainable; 7te— other than; bhavantam— You.

Sriman Uddhava said: The people of Vraja don’t want from

You the power and wealth of emperors, nor the enjoy-
ments found in heaven, nor anything else obtainable in
this world or the next. They desire nothing else but You.
582 / CHAPTER SIX

TEXT 80

अवधानप्रसादोऽत्र क्रियतां ज्ञापयामि यत्‌ |

पश्राद्विचार्य कर्तव्यं स्वयमेव यथोचितम्‌ ॥
avadhana-prasddo ‘tra
kriyatam jndpayami yat
pascdad vicarya kartavyam
svayam eva yathocitam

avadhana — of attention; prasddab — the favor; atra— here;

kriyatam — should be given; jrdpayami—1 tell; yat—what;
pascat— thereafter; vicarya — pondering; kartavyam — should
be done; svayam — Yourself, eva — only; yathd-ucitam — as is
suitable.

Kindly favor me with Your attention. Think over what Iam

about to say and then act as You see fit.

00161

पूर्वं नन्दस्य सङ्गत्या भवता प्रेषितानि ते ।

भूषणादीनि दुष्टोचुर्मिथो मग्राः गुगम्बुधो ॥
purvam nandasya sangatya
bhavata presitani te
bhiisanddini drstvocur
mitho magnab sug-ambudhau

purvam — previously; nandasya — with Nanda; sangatyad — at

the meeting; bbavata—by You, presitani sent; te— they;
bbhusana-ddini— ornaments and so on; drstud — seeing; ucuh
— they said; mithab— among one another; magndb sub-
merged; suk— of grief; ambudhau — in an ocean.

Before, when the cowherds met Nanda and saw the jew-
els and other gifts You had sent with him, they spoke
 PRIYATAMA: The Most BELOVED / 583

with one another, all of them immersed in an ocean of

grief:

COMMENTARY: The event Uddhava is narrating occurred just af-

ter Krsna killed Karhsa. The jewelry Krsna sent was meant mainly
for the women of Vraja—the older gopis headed by Mother
YaSoda and the younger gopis headed by Sri Radhika. Uddhava,
however, does not here disclose this confidential fact.

TEXTS 2:

अहो बत महत्कष्टं वयमेतदभीप्सवः |

एतत्प्रसादयोग्याश्च ज्ञाताः कृष्णेन सम्प्रति ॥
aho bata mahat kastam
vayam etad-abhipsavah
etat-prasddd-yogyds Ca
17741८4 krsnena samprati

aho bata—oh; mahat—very; kastam— painful, vayam—

we; etat—this; abbipsavah — desiring, etat— such; prasdda
—mercy; yogyahb — deserving; ca—and; jndtab — thought;
krsnena — by Krsna; samprati— now.

“Oh, how very painful! Krsna now thinks we want such

presents from Him and deserve this kind of mercy.

COMMENTARY: Krsna seemed to have changed His attitude

toward the Vraja-vasis. Previously He would never have treated
them in such an apparently uncaring way.

1 igre

तदस्मञ्जीवनं धिग्धिक्‌
तिष्ेत्कण्ेऽ्धुनापि यत्‌ |
नन्दगोपाश्च धिग्धिग्ये
तं त्यकैतान्युपानयन्‌ ॥
584 / CHAPTER SIX

tad asmaj-jivanam dhig dhik

tisthet kanthe ‘dhunapi yat
nanda-gopams ca dhig dhig ye
tam tyaktvaitany updnayan

tat — therefore; asmat— our, jivanam— lives; dhik dhik—

damn; tisthet — remain; Ranthe — in our throats; adhbunda — now,
api— even; yat— because, nanda— of Nanda; gopan— the
cowherd men; ca — and; dhik dhik— damn, ye — who; tam —
Him (Krsna); tyaktvd — leaving, etani— these things; uwpdnayan
— have brought.

“Therefore, damn our lives and the breath that still moves
in our throats! And damn Nanda and the cowherd men!
They should have left these things behind and instead
brought Krsna Himself.”

COMMENTARY: Abandoned by Krsna, the devotees of Vraja lived

on the verge of death. Still they condemned themselves for
shamelessly holding on to the last breath of life in their throats
while Krsna was absent. Affectionate Nanda, of course, could
hardly have refused anything his son desired, but he should
not have expected the Vraja-vasis to be satisfied with Krsna’s
material gifts.

१४.१.११.

ततस्त्वद्गमनाशां च हित्वा सह यशोदया |

मृतप्राया भवन्मात्रारेभिरेऽनरानं महत्‌ ॥
{८1/८5 tvad-gamandsam ca
hitvd saha yasodayd
myta-praya bhavan-matra-
rebhire ‘nasanam mahat

tatah — thus; tvat— Your, gamana— of the coming; dsdm —

hope; ca — and; hitud — abandoning; saha-yasodayad — includ-
 PRIYATAMA: The Most BELOVED / 585

ing Mother Yasoda; mrta-prayab — practically dead; bhavat-

matra — by Your mother; adrebhbire began; anasanam — fast-
ing; mahat— complete.

Thus the residents of Vraja, including Your mother Yasoda,

gave up all hope of Your return. Already dead, they now
refused to eat at all.

COMMENTARY: Along with Yasoda, the Vraja-vasis have begun

to fast to death, refusing to touch even water.

TEXTS 85—86

कृतापराधवतन्दो वक्तु किचचिदिनत्रयम्‌ |

SOSA AMPA ब्रजप्राणानवन्‌ गतान्‌ ॥
भवतस्तत्र यानोक्तिं ग्राहयन्‌ कपथोत्करेः |
दर्छायन्‌ युक्तिचातुर्यममूनेवमान्त्वयत्‌ ॥
krtaparadha-van nando
vaktum kincid dina-trayam
asakto ‘tyanta-sokarto
vraja-prandn avan gatan

bhavatas tatra yanoktim

grahayan sapathotkaraih
darsayan yukti-cdturyam
amun evam asdntvayat

krta-aparadha — having committed an offense; vat— as if, nan-

dab — Nanda; vaktum— to say; kiricit— anything; dina — for
days; trayam — three; aSaktah — unable; atyanta — extremely;
Soka — by sorrow; artab — distressed; vraja — of Vraja; pranan
— the life airs; avan — protecting; gatan — departed; bhavatah
—Your: tatra—there; ya@na—about the visit; uwktim— the
words; grahayan— making them accept; Sapatha— of vows;
586 / CHAPTER SIX

utkaraih — by heaps; darsayan — showing; yukti— in logical

argument; cdturyam — skill; amtin — them; evam— thus; asan-
tvayat — he placated.

Nanda felt like someone who has committed a great of-

fense, and for three days he was so utterly miserable he
couldn’t say a thing. But then, to save the lives of the
residents of Vraja, he induced those people to believe Your
departing words. With many ardent promises, Nanda skill-
fully used logic to prove Your words true. In this way he
placated the Vraja-vasis.

COMMENTARY: To assure Krsna that His devotees in Vraja were

still holding on to life, Uddhava describes in these verses how
Nanda Maharaja, knowing that his responsibility was to encour-
age the others, pulled himself out of depression and reminded
the Vraja-vasis of Krsna’s promise to return. Soon after killing
Kamsa, Krsna had sent Nanda home from Mathura with this
assurance:

yata yuyam vrajam tata

vayam ca sneha-dubkhitan
1741777 vo drastum esyadmo
vidhaya subydam sukham

“Now, dear father, you should all return to Vraja. We shall come
to see you, Our dear relatives who suffer in separation from Us,
as soon as We have given some happiness to your well-wishing
friends.” (Bhdgavatam 10.45.23) Nanda used the best arguments
he could devise to persuade the Vraja-vasis that Krsna still in-
tended to keep His word.

॥ 11. 7

श्रीनन्द उवाच
द्रन्याण्यादौ प्रेमचिह्वानि पुत्र
एतान्यत्र प्राहिणोत्सत्यवाक्यः |
 PRIYATAMA: The Most BELOVED / 587

ata पश्चादागमिष्यत्यवर्यं
तत्रत्यं स्वप्रस्तुतार्थं समाप्य ॥
Sri-nanda uvdca
dravyany Gdau prema-cibnani putra
eltany atra prahinot satya-vdkyah
Sighram pascdd dgamisyaty avasyam
tatratyam svd-prastutartham samdpya

Sri-nandah uvdca— Sri Nanda said; dravydni— things; ddau

— at first; prema — of love; cibnani— tokens; putrab — our son;
etani — these; atra— here; prahinot— has sent; satya-vdkyah
— who always speaks the truth; sighbram— quickly; pascat—
back; adgamisyati— will come; avasyam — certainly; tatratyam
— there (in Mathura); sva — His; prastuta — current; artham —
business; samdpya — finishing.

Sri Nanda said: Our son is an honest person who always

speaks the truth. He has first sent us these things, as to-
kens of His love. He is sure to come back to us quickly, as
soon as He finishes what He has to do in Mathura.

COMMENTARY: For Nanda, Krsna will always be his son, regard-

less of Vasudeva’s claim. And Nanda believes that his son is hon-
est. Krsna sent the gifts not as a calculated attempt to manipulate
the sentiments of the Vraja-vasis, but simply out of love. As Krsna
promised, He is certain to return. He has been delaying in
Mathura for so long because of the many obligations He has to
fulfill there, like removing the threat of Jarasandha. These will
take a little more time to complete, and then He will come back
home to Vraja.

TEXT 88

श्रुत्वा ते तत्र विश्वस्य सवं सरठमानसाः |

Waals समालोच्यालङ्कारान्‌ TRIG, ॥
588 / CHAPTER SIX

Srutud te tatra visvasya

sarve sarala-mdnasdah
bhavat-pritim samdlocya-
lankadran dadhur adtmasu

Srutvd — hearing; te— they; tatra — in this regard; visvasya —

trusting; sarve — 21]; sarala-manasab — simple-hearted; bhavat
— Your; pritim—loving affection; samdlocya — considering;
alankaran — the jewelry; dadhub — they placed; adtmasu — on
their bodies.

The residents of Vraja, all simple-hearted people, trusted

Nanda’s words. Thinking about Your loving affection, they
accepted the jewelry and put it on their bodies.

COMMENTARY: The Vraja-vasis felt no special pleasure in

adorning their bodies with this jewelry, but they did it any-
way to satisfy Krsna. It was not in their nature to doubt other
people’s motives, and they found it especially hard to distrust
Krsna.

TEXT 89

श्रीकुष्णोऽत्र समागत्य प्रसादद्रव्यसङ्गहात्‌ |

वीक्ष्याज्ञापाकूकानस्मान्‌ नितरां कृपयिष्यति ॥
sri-krsno ‘tra samadgatya
brasdda-dravya-sangrahat
viksydjnd-palakadn asmdn
nitaram krpayisyati

$ri-krsnab — Sri Krsna; atra— here; samagatya — returning;

prasdada — His remnants; dravya — the things; sangrahat — by
accepting; viksya— seeing; djnd— of the orders; pdlakan —
faithful followers; asmdn— on us: nitardm especially; krpa-
yisyati— He will show mercy.
 PRIYATAMA: The Most BELOVED / 589

They thought, “When Sri Krsna returns, He will see how

we have followed His order by accepting these remnants
of His enjoyment. Then He will show us special mercy.”

COMMENTARY: The Vraja-vasis consider themselves already re-

cipients of Krsna’s mercy, but they know that His mercy can
always increase. The more they please Him by their exclusive
surrender, the more He will favor them. Therefore, just to please
Krsna, they feign happiness even in their greatest misery.

TEXT 90

भवान्‌ स्वयमगत्वा तु यं सन्देटां समर्प्यं माम्‌ |

प्राहिणोत्तेन ते सवं Pate इव ॥
bhavan svayam agatva tu
yam sandesam samarpya mam
prahinot tena te sarve
babhuvur nihata iva

bhavan — You; svayam— Yourself; agatvad — not coming; tu

— but; yam — which; sandesam — message; samarpya — con-
veying; mam—me; prahinot sent; tena—by that; te
they; sarve— all; babhtiivuh — became; nihatab — killed; iva —
Ass ti

But You never came. You sent me instead. And when they
heard the message You had sent with me, they almost died
from disappointment.

COMMENTARY: Uddhava complains that although the Vraja devo-

tees acted with simple honesty, Krsna reciprocated in a com-
pletely contrary way. To send through Uddhava a message telling
the Vraja-vasis to be satisfied with meditating on Him as the all-
pervading Supersoul was nothing less than a cruel deception. In
the message Uddhava read, Krsna told them:
590 / CHAPTER SIX

bhavatinam viyogo me
na hi sarvatmana kvacit
yatha bhutani bhutesu
kham vayv-agnir jalam mahi
tatha caham manab-prana-
buddhindriya-gundsrayab

“You are never actually separated from Me, for I am the Soul of
all creation. Just as the elements of nature — ether, air, fire, wa-
ter, and earth — are present in every created thing, so I am pres-
ent within everyone’s mind, life-air, intelligence, and senses, and
also within the physical elements and the modes of material na-
ture.” (Bhdgavatam 10.47.29) This message from Krsna shattered
the Vraja-vasis’ hope of His returning.

TEXT 9I

तथा दृष्टया मया तत्र भवतो गमनं ध्रुवम्‌ |

प्रतिज्ञाय प्रयलात्तान्‌ जीवयित्वा समागतम्‌ ॥
tatha drstya maya tatra
bhavato gamanam dhruvam
pratijndya prayatnat tan
jivayitvd samagatam

tatha such; drstya — because of the seeing; maya — by me;

tatra — there; bhavatah — Your; gamanam— coming; dhruvam
— certain; pratijndya — being promised; prayatnat— with en-
deavor; tan — them, jivayituad — being kept alive; samadgatam
— returned.

Seeing them so despondent, I made every effort to keep

them alive by promising You would surely come back.
Then I returned here.
 PRIYATAMA: The Most BELOVED / 591

TEXT 92

त्वत्प्ाप्तयेऽथ सन्यस्तसमस्तविषयाश्रयाः |
्रापर्यादुगवस्थां ते तां ged निजाग्रजम्‌ ॥
tvat-praptaye ‘tha sannyasta-
samasta-visaydsrayah
prapur yddrg-avastham te
tam prcchaitam nijagrajam

tvat — of You; praptaye — for the attainment; atha — then; san-

nyasta — having renounced; samasta — all, visaya — sense en-
joyment; dsrayab — and shelter; prapub — they obtained; yddrk
— of what kind; avastham — state; te— they; tam —about that;
prccha— just ask; etam— this one; nija— Your; agra-jam —
elder brother.

To attain You, these devotees then renounced all enjoy-

ment of the senses and all material shelter. Please ask Your
elder brother here what state they are in.

COMMENTARY: And after all this, Krsna only sent Balarama in-
stead of going to Vraja Himself. Uddhava is loath to describe the
effect upon the Vraja-vasis of Krsna’s failure to visit them again,
because hearing it will be too painful for Krsna Himself and
everyone else present. After Uddhava’s visit to Vraja, the resi-
dents totally gave up gratifying their senses and abandoned their
homes to wander the forests. While describing Lord Balarama’s
trip to Gokula, the Tenth Canto of the Bhagavatam (10.65.6) says,
krsne kamala-patrakse/ sannyastakhila-radhasah: “The Vraja-
vasis renounced all material possessions for the sake of the lotus-
eyed Krsna.”
When Uddhava had come to Vrndavana earlier, he had seen
the gopis headed by Sri Radhika in a different state, happy and
decorated with fine jewelry, the same ornaments Nanda had
brought back from Mathura. The Tenth Canto (10.46.45-46) de-
scribes what Uddhava saw upon arriving in Vraja:
६१2. / CHAPTER SIX

ta dipa-diptair manibbir vireju

rajjur vikarsad-bhuja-kankana-srajab
calan-nitamba-stana-hdara-kundala-
tvisat-kapolaruna-kunkumadnanahb

“Pulling on the churning ropes with bangled arms, the women of

Vraja shone with the splendor of their jewels, which reflected the
light of the lamps. Their hips, breasts, and necklaces moved about,
and their faces, anointed with reddish Runkuma, glowed radi-
antly, the luster of their earrings reflecting from their cheeks.

udgayatinam aravinda-locanam
vrajangananam divam asprsad dhvanib
dadhnas ca nirmanthana-sabda-misrito
nirasyate yena disam amangalam

“As the ladies of Vraja loudly sang the glories of lotus-eyed

Krsna, their songs, blended with the sound of their churning,
ascended to the sky and did away with all inauspiciousness in
every direction.”
Upon hearing Uddhava’s message, however, the mood of
the Vraja residents changed. Their hope for Krsna’s return was
destroyed, and they became more unhappy than before Nanda
had consoled them.
Uddhava suggests that Krsna can ask Balarama about the
current state of the Vraja-vasis, which Balarama has seen with
His own eyes. “Even if You doubt my words,” Uddhava implies,
“surely You will believe Your elder brother.”

TEXTS 93-94
श्रीपरीक्षिदुवाच
तद्विच्छदमहादुःखाशङ्भया प्रापितानि सः |
देवकीभीष्मजादीनां मुखान्यवनतान्यधः ॥
RCA स्नेह विलोक्य Farr: |
मसीकर्परपत्राणि व्यग्रोऽयाचत संज्ञया ॥
 PRIYATAMA: The Most BELOVED / 593

Sri-pariksid uvdca
tad-viccheda-mahd-duhkha-
Sankaya mldpitani sab
devaki-bhismajadinam
mukhany avanatany adhab

ksarad-asrdni sa-sneham
vilokya mrduladsayah
masi-karpara-patrani
vyagro ‘ydacata samjnayda

Sri-pariksit uvdca — Sri Pariksit said; tat— from Him; viccheda

—due to the separation; mahd-dubkha— of great suffering:
dsankayd — out of anticipation; m/ldpitani— who became pale;
sab — He, devaki-bhismaja-ddindm — of Devaki, of the daugh-
ter of Bhismaka, and of the other ladies; mukhdani— the faces;
avanatani— turned downward; adhab—to the ground; ksa-
rat— pouring out; dsrdni—tears; sd-sneham— affectionate-
ly; vilokya — looking; mrdula-dsayah — gentle-hearted; masi-
karpara — an inkpot; patrdni— and sheets of paper; vyagrab
—ina hasty mood; aydcata — He requested; samjnayd— by a
gesture.

Sri Pariksit continued: From dread of the great pain of

separation from Krsna, the faces of the ladies like Devaki
and Rukmini were pale, downcast, and full of tears. Look-
ing at those women affectionately, gentle-hearted Krsna
quickly gestured for an inkpot and paper.

COMMENTARY: Krsna was so shaken by Uddhava’s statements

that He was unable to speak. He could make known His desire
for pen and paper only by gesturing. But if Krsna was so anxious
about the Vraja-vasis, why did He not go to Vrndavana at once?
Because Krsna is soft-hearted. Incapable of making His devotees
suffer, He was reluctant to leave Mother Devaki and His other
beloved devotees who were in Dvaraka.
594 / CHAPTER SIX

TEXTS 95-96

प्रस्तुतार्थ समाधायात्रत्यानाश्ास्य बान्धवान्‌ ।

एषोऽहमागतप्राय इति जानीत afer: ॥
एवमाश्वासनं प्रेमपत्र प्रेषयितुं ast |
स्वहस्तेनैव किखितं तच्च गादप्रतीतये ॥
prastutartham samdadhaya-
tratyan asvasya bandhavan
eso ‘ham agatd-praya
iti janita mat-priyab

evam dsvasanam premad-

patram presayitum vraje
sva-hastenaiva likhitam
tac ca gadha-pratitaye

prastuta — at hand; artham— the business; samddhaya — tak-

ing care of; atratyan — who reside here; dsvdsya — pacifying;
bandhavan — My relatives; esab aham—this very |; dgata-
prayab as good as having arrived; iti— thus; janita — please
know; mat-priyadb — My dear friends; evam— in this way; asvd-
sanam—the consoling; prema— loving; patram—a letter;
presayitum — to send; vraje to Vraja; svd-hastena — by His
own hand; eva — only; (1९/71/८177 — written; tat— that; ca —and;
eddha — firmly; pratitaye for convincing.

Krsna meant to strengthen the faith of His Vraja devotees

by sending them a letter filled with loving sentiments and
written by His own hand: “My dear friends, please know
that as soon as I settle the duties before Me and satisfy My
relatives here, I will return in no time. I will be there.”

TEXT 97

तस्येहितममिप्रेत्य प्रापोऽत्यन्तार्तिमुद्धवः ।
व्रजवातिमनोऽभिज्ोऽब्रवीत्सशपथं रुदन्‌ ॥
 PRIYATAMA: The Most BELOVED / 595

tasyehitam abbipretya
prapto ‘tyantartim uddhavah
vrdaja-vasi-mano-'bhijno
bravit sa-Sapatham rudan

tasya — His; thitam — intent, abbipretya — surmising; praptab

— obtaining; dtyanta— extreme; drtim— distress; uddhavah
— Uddhava; vraja-vasi — of the Vraja-vasis; manah — the hearts;
abbijnab — knowing very well; abravit— spoke; sa-Sapatham
— plaintively; rudan— crying.

Uddhava surmised what Krsna was about to do and was

therefore greatly distressed. Knowing the inner hearts of
the Vraja-vasis, he cried and begged Krsna to reconsider
His plans.

TEXT 98

श्रीमदुद्धव उवाच
प्रभो सुनिर्णातमिदं प्रतीहि
त्वदीयपादान्जञयुगस्य तत्र |
रुभप्रयाणं न विनास्य जीवेद्‌
व्रजः कथच्चिच च किच्चिदिच्छेत्‌ ॥
srimad-uddhava uvdaca
prabbo su-nirnitam idam pratibi
tvadiya-padabja-yugasya tatra
Subha-prayanam na vindsya jived
vrajab kathancin na ca kincid icchet

Srimat-uddhavah uvdca— Sriman Uddhava said; prabbo — 0)

master; su-nirnitam— properly ascertained; idam— to 11115;
pratihi— please give attention; tuadiya — Your, pdda-abja— ot
lotus feet; yugasya — of the pair; tatra — there; swbha — auspi-
cious; prayanam — the journey; na — not; vind — without, asya
— of this (pair of lotus feet); jivet — will survive; vrajab — Vraja;
596 / CHAPTER SIX

kathancit — by any means; na — not, ca— and, kincit— any-

thing; icchet — wants.

Sriman Uddhava said, 0 master, please turn Your attention

to this: Unless Your two lotus feet make a blessed journey
to Vraja, there is no way to assure that Your people of Vraja
will survive. Those people want nothing but Your lotus feet.

COMMENTARY: A mere letter will not save the Vraja-vasis from

destruction. They do not want a letter from Krsna— they want
Krsna Himself. Asya jived vrajab: Vraja belongs to Krsna alone.
The devotees living in Vraja recognize as worshipable only Krsna,
not the Supersoul or any other form of God.

TEXT 99

श्रीपरीक्षिदुवाच
कुमतिः कसमाताह सहासं धुन्वती शिरः |
हुहंदेवकि fase बुदं Jo मयाधुना ॥
Sri-pariksid uvdca
ku-matih kamsa-mataha
sd-hasam dhunvati Sirah
hum hum devaki nirbuddhe
buddham buddham mayddbuna

Sri-pariksit uvdca— Sri Pariksit said; ku-matih — befuddled;

kamsa — of Kathsa; mata — the mother; dba — said: sa-hdsam
—with laughter; dhunvati— shaking; sirab— her head: hum
hum— aha, aha; devaki— O Devaki: nirbuddbe— foolish one;
buddbam — understood; buddbam— understood; maya — by
me; ddhund — now.

Sri Pariksit said: The befuddled mother of Katnsa laughed

at this, shook her head, and burst out: Aha! Aha, foolish
Devaki, now I understand. I understand everything!
 PRIYATAMA: The Most BELOVED / 597

COMMENTARY: Padmavati laughed to belittlke Uddhava’s words

and uttered hum hum to show that she was thinking deeply and
was unhappy.

LEXI LOO

चिर गोरसदानेन यन्रितस्योद्रवस्य ते ।

साहाय्यात्त्सुतं गोपा नाययित्वा पुनर्वने ॥
ciram go-rdsa-ddnena
yantritasyoddhavasya te
sadhayyat tvat-sutam gopa
nayayitva punar vane

ciram — for a long time; go-rasa — of milk products; danena —

with gifts; yantritasya— who has been brought under control,
uddhavasya — of Uddhava; te— they; sahayyat — with the help;
tvat-sutam — your son; gopdb—the cowherds; nayayitva —
having Him brought; punab — back; vane — to the forest.

With the help of your Uddhava, whom the cowherds have

long controlled by gifts of milk goods, those cowherds
want to bring Krsna back to the forest.

TEXT LOI

भीषणे दुर्गमे दुष्टसत््वजुष्टे सकण्टके |

सरक्षयितुमिच्छन्ति धूर्ताः पञ्ुगणान्‌ निजान्‌ ॥
bhisane durgame dusta-
sattva-juste sa-kantake
samraksayitum icchanti
dhurtah pasu-gandn nijan

bhisane — fearsome; durgame — difficult to travel in; dusta —

vicious; sattva — by creatures; juste — inhabited; sa-kantake —
598 / CHAPTER SIX

full of thorns; samraksayitum — to make Him tend; icchanti —

want, dhurtab —the scoundrels; pasu-gandn— the animals;
nijan — their.

In that dangerous forest, hard to travel and full of thorns

and vicious beasts, those good-for-nothings want to make
Him tend their cows.

COMMENTARY: It is true that Uddhava had stayed in Vrndavana

much longer than needed to deliver Krsna’s message. As con-
firmed in Srimad-Bhdgavatam (10.47.54):

uvasa katicin mdsan

gopindm vinudan Sucah
krsna-lila-katham gdyan
ramayam dasa gokulam

“Uddhava stayed there several months, dispelling the gopis’ sor-

row by chanting the topics of Lord Krsna’s pastimes. Thus he
brought joy to all the people of Gokula.”
Padmavati here accuses Nanda and the other Vraja-vasis of
enticing Uddhava to prolong his stay by filling him with butter-
milk and other milk products. She calls the Vraja-vasis scoundrels
for wanting to use someone else’s son for dangerous work in a
forest full of tigers, lions, and other wild animals.

1१.111

श्रीपरीक्षिदुवाच
तच्छत्वा कुत्सितं वाक्यमराक्ता सोदुमञ्जसा |
यशोदायाः प्रियसखी राममाताह कोपिता ॥
Sri-partksid uvdca
tac chrutva kutsitam vakyam
asakta sodbum arijasa
yasodayah priva-sakhi
rama-mataha kopita
 PRIYATAMA: The Most BELOVED / 599

Sri-pariksit uvdca — Sri Pariksit said; tat— this; Srutvud — hear-

ing; Rutsitam — of rebuke; vakyam — words; asakta — unable:
sodhum — to tolerate; aiijasa easily; yasodayadb — of Yasoda;
priya-sakhi— the dear friend; rama-mdtd — Lord Balarama’s
mother, dha — said; kopita — angered.

Sri Pariksit said: Balarama’s mother Rohini, Yasoda’s dear

friend, couldn’t tolerate hearing these insults. Angrily, she
replied.

TEXT LOS
श्रीरोहिण्युवाच
आः कसमातः किमयं गोरक्षायां नियुज्यते |
क्षणमात्रं च तत्रत्यैरदृष्टेऽस्मित्र जीव्यते ॥
Sri-rohiny uvaca
db kamsa-mdtah kim ayam
go-raksayam niyujyate
ksana-matram ca tatratyair
ddrste ‘smin na jivyate

Sri-rohini uvdca — Sri Rohini said; a» — ah; kanisa-mdtah — O

mother of Karhsa; kim— whether; ayam—this (Krsna); go-
raksdyam — in taking care of the cows; niyujyate— is to be
engaged; ksana-mdatram— for a single moment; ca— and;
tatratyaib —by the residents there; adrste— without being
seen; asmin — Him; na jivyate— life cannot be maintained.

Sri Rohini said: Indeed, dear mother of Karhsa, will they

just engage Him in caring for cows? Unless the devotees
there see Him, they can’t stay alive a single moment!

TEXT 104

वुक्षादिमिस्त्वन्तसिति कदाचिद्‌
अस्मिन्‌ सति स्यात्सहचारिणां भुखम्‌ ।
600 / CHAPTER SIX

श्रीकृष्ण कृष्णेति महाप्रुतस्वरेर्‌

आहानभग्याकुकूता AISA ॥
vrksddibhis tv antarite kaddcid
asmin sati syat saha-carinam bhrsam
Sri-krsna krsneti maha-pluta-svarair
ahvana-bhangydakulata sa-rodana

vrksa-ddibhih — by trees and so on; ti— but; antarite— being

obstructed; kRaddcit— sometimes; asmin — He; sati— O virtu-
ous lady; syat— is; saha-cadrinam — of His companions; bhysam
— suddenly; s7i-krsna — O Sri Krsna; krsma — Krsna; iti— thus;
maha-pluta — greatly drawn out; svaraib — in voices; ahvdana
— of calling out; bhangya — with expressions; adkulata — dis-
tress; sa-rodand — tearful.

O virtuous lady, if trees or other obstacles block Krsna

from sight even briefly, His companions at once shed tears
and call in anxious, drawn-out voices, “Sri Krsna! Krsna!”

TEXT 105

व्रजस्थितानां त्वहरेव काल -

रात्रिभवेदेकलूवो युगं च ।
रवि रजोवत्म॑ च पश्यतां मुहुर्‌
दरा च काचिन्मुरकीं च टुण्वताम्‌ ॥
vraja-sthitanam tv ८1/८1" eva kdla-
ratrir bbaved eka-lavo yugam ca
ravim rajo-varimad (८ pasyatam mubhur
dasa ca kacin muralim ca srnvatam

vraja— in Vraja; sthitanam— for those who live; tu— and:

ahab— daytime; eva — indeed, kdla-ratrip — the black night (at
the time when the universe is destroyed); bhavet— becomes:
eka-lavab — the duration of one blink of an eye; yugam— an
 PRIYATAMA: The Most BELOVED / 601

entire age; ca—and; ravim—at the sun; rajab—of dust;

vartma — the trail; ca—and; pasyatam— looking; muhub—
repeatedly; dasd — a condition; ca — and; kdcit— certain; mura-
lim — His flute; ca — and; srnvatam — hearing.

For those who live in Vraja, daytime is like the black night
at the end of the universe, and the blink of an eye a millen-
nium. In such a state, they look at the sun and the trails of
dust on the road again and again and listen for the sound
of the flute.

COMMENTARY: Rohini’s calling Padmavati a virtuous lady (ऽवा)

is sarcastic, because everyone knows that her virtue was spoiled
by the demon Drumila. She therefore should not be so bold as to
present herself as an authority on how to serve Krsna. Why does
she imagine that the Vraja-vasis want to make Krsna constantly
slave for them in the distant forests? The Vraja-vasis, rather, want
to see Krsna all the time. When He leaves them in the mornings
to tend His cows in the forest, time passes for them slowly and
painfully, especially for Sri Radhika and the other young gopis.
In the gopis’ own words:

atati yad bhavan ahni kananam

truti yugayate (८1417 apasyatam
kutila-kuntalam sri-mukham ca te
jada udiksatam paksma-krd drsam

“When You go off to the forest during the day, a tiny fraction of
a second becomes like a millennium for us because we cannot
see You. And even when we can eagerly look upon Your beau-
tiful face, so lovely with its adornment of curly locks, our plea-
sure is hindered by our eyelids, which were fashioned by the
foolish creator.” (Bhdgavatam 10.31.15)
Even the boys headed by Sridama who accompany Krsna
in watching the cows become anxious when Krsna disappears
momentarily behind a tree or any other obstruction. The Vraja-
vasis waiting back in Nanda Maharaja’s village glance frequently
602 / CHAPTER SIX

up at the sun to see whether it is time for Krsna to come home.

They look down the road on the horizon to see if dust is being
raised by the returning cows. When from time to time they hear
a few notes from Krsna’s distant flute, the Vraja-vasis are driven
almost to insanity, realizing that for hours He will not return.
How, therefore, can Padmavati reason that the Vraja-vasis will
want to exploit Krsna by keeping Him working constantly in the
forest?

TEXT 106

अयं हि तत्तद्विपिनेषु कोतुकाद्‌

विहर्तुकामः परुसद्वसङ्गतः |
वयस्यवर्गः सह सर्वतोऽटितुं
प्रयाति नित्यं स्वयमग्रजान्वितः ॥
ayam hi tat-tad-vipinesu kautukadd
vibartu-kamabh pasu-sangha-sangatah
vayasya-vargdih saha sarvato ‘titum
prayati nityam svayam agrajanvitab

ayam — He, hi— indeed; tat-tat— various; vipinesu— in for-

ests; Rautukat— with enthusiasm; vihartu— to play; Ramah —
desiring; pasu-sangha— of herds of cows; sargatah — in the
company; vayasya — of His friends; vargai — with the groups;
5८/0८ — together; sarvatab — all around; atitum—to wander:
prayati— goes out; nityam— daily; svayam— Himself; agra-
ja— by His older brother; anvitah — joined.

Every day, Krsna takes His older brother with Him and
goes out into the various forests, eager to enjoy with His
herds of cows and wander about in the company of His
many friends.

COMMENTARY: Vraja-dhama has many attractive forests, in which

Krsna loves to play with His friends. His favorite among those
 PRIYATAMA: The Most BELOVED / 603

forests is Vrndavana, the forest of Sri Vrndadevi, the original

ruler of Vraja. Every day, Krsna is eager to go out into the forests,
where He enjoys ever-fresh pastimes. The daily adventures of
Krsna, Balarama, and Their friends are an endless festival of
wonderful sights and surprises.

111
यत्रातिमत्ताम्बुविह द्रमाल-
कुलीकुताल्यावलीविभ्रमेण |
विचाकितानां PASTAS
सरांसि गन्धर्विकसञ्जलानि ॥
yatrati-mattambu-vihanga-madla-
kuli-krtaly-davali-vibhramena
vicalitanam kamalotpalanam
sardmsi gandhatr vilasaj-jalani

yatra — where; ati— very much; matta — maddened; ambu —

of the water; vibanga — of birds; mala — by the rows; Gkuli-krta
— stirred up; ali—of bees; dvali—of the swarms; vibhra-
mena — by the agitated movement, vicdlitanadm— which are
made to move; Ramala-utpalanam — of kamala and utpala \o-
tuses; sardmsi— lakes; gandhaib — with fragrances; vilasat —
shining; jalani— whose waters.

In those forests are lakes with sparkling water, where ka-

mala and utpala lotuses spread their fragrance. The lotuses
tremble from the movements of swarms of bees, stirred up
by rows of excited water birds.

TEXT 108

तथा महाश्चर्यविचित्रतामयी
कलिन्दजा सा ब्रजभूमिसद्गिनी |
604 / CHAPTER SIX

तथाविधा विन्ध्यनगादिसम्भवाः
परश्च नद्यो विलसन्ति यत्र च ॥
tatha mahdascarya-vicitratd-mayt
kalinda-ja sa vraja-bhumi-sangint
tatha-vidha vindhya-nagddi-sambhavah
pards ca nadyo vilasanti yatra ca

tatha — also; mahd-dscarya — most amazing; vicitratd-mayi —

whose multifold splendor; kalinda-ja— Yamuna, the daughter
of Kalinda; s4— she; vraja-bhumi— of the land of Vraja; sangini
—companion,; tathd-vidhab— similar, vindhya-naga— from
the Vindhya Hills; @di— and so on; sambhavab — born; parah
— others; ca and; nadyah — rivers; vilasanti— are splendidly
present, yatra — where; ca and,

And in those forests flows the river Yamuna, the dearmost

companion of the land of Vraja. The picturesque splendor
of that river, the daughter of Kalinda, astonishes the mind.
And besides her, Vraja-bhumi glistens with other rivers,
the offspring of hills like the Vindhyas.

COMMENTARY: The glorious Yamuna flows in the midst of Vraja-

bhaumi, and during Krsna’s manifest presence some of her
branches flowed in parts untouched by her today. Thus many of
the forests of Krsna’s land were graced by Sri Yamuna’s water
and her grassy tree-lined banks. Other splendid rivers, like the
Manasi-ganga, also passed through Vraja-bhumi.

TEXT 109

तत्तत्तट कोमकवाटुकाचितं
रम्य सदा नूतनशाद्रलावृतम्‌ |
स्वाभाविकद्रषविस्जनोटसन्‌
मनोललनानामृगपक्षिसट्रटम्‌ ॥
 PRIYATAMA: The Most BELOVED / 605

tat-tat-tatam komala-valukdcitam
ramyam sada nutana-sddvalavrtam
svabhavika-dvesa-visarjanollasan-
manojnd-ndnd-mrgda-paksi-sankulam

tat-tat— of each (of these rivers); tatam— the shores; kRomala

soft; valuka — by sand; dcitam — marked; ramyam — charm-
ing; sada — always; nutana— new; Sddvala — by grass; dvrtam
— covered; svabhavika — natural; dvesa — enmity; visarjana—
by putting aside; ullasan — splendid; manah-jna — charming;
77774 — various; mrga — with animals; paksi— and birds; san-
kulam — crowded.

The beautiful shores of those rivers are always heaped

with soft sand and covered by newly grown grass. To those
shores come many different kinds of charming animals
and birds, who put their natural enmity aside.

COMMENTARY: So much for Padmavati’s harsh depiction of the

forests of Vraja as impenetrable, terrifying places, full of beasts of
prey and difficult for the grazing of cows.

11)

दिव्यपुष्पफलपट्वावली -
भारनप्रितकतातरुगुत्ैः |
भूषितं मदकलापिकोकिल -
श्रेणिनादितमजस्तुतिपात्रम्‌ ॥
divya-puspa-phala-pallavavali-
bhara-namrita-lata-taru-gulmaib
bhusitam mada-kalapi-kokila-
Sreni-ndditam aja-stuti-patram

divya — wonderful; puspa — of flowers; phala — fruits; pallava

— and leaves; dvali— of rows; bhara — by the weight; namrita
606 / CHAPTER SIX

— bowing down; /atd — by creepers; taru — trees; gulmaib —

and bushes; bhiisitam — adorned; mada — maddened; kalapi
—of peacocks; kokila—and cuckoos; Sreni— with groups;
ndditam — resounding; aja— of Lord Brahma; stuti— of the
praise; padtram — recipient.

Trees, vines, and creepers further decorate the shores,

bowing down with the weight of splendid flowers, fruits,
and leaves. The shores resound with the calls of maddened
peacocks and cuckoos. And those shores receive praise
even from Lord Brahma.

COMMENTARY: After being defeated in trying to outwit Krsna,

Brahma offered this glorification of the forests of Vraja:

tad bhuri-bhagyam iba janma kim apy atavyam

yad gokule pi katamanghri-rajo-'bhisekam
yaj-jivitam tu nikhilam bhagavan mukundas
tv adydpi yat-pada-rajab sruti-mrgyam eva

“My greatest possible good fortune would be to take any birth

whatever in this forest of Gokula and have my head bathed by
the dust falling from the lotus feet of any of its residents. Their
entire life and soul is the Supreme Personality of Godhead,
Mukunda, the dust of whose lotus feet is still being searched for
in the Vedic mantras.” (Bhdgavatam 10.14.34)

५.17 1

वृन्दारण्ये व्रजभुवि गवां तत्र गोवर्धने वा

नास्ते हिंसाहरणरहिते रक्षकस्याप्यपक्षा |
गावो गत्वोषसि विपिनतस्ता महिष्यादियुक्ताः
स्वैरं मुक्ता सजल्यवसं सायमायान्ति वासम्‌ ॥
vyndaranye vraja-bhuvi gavam tatra govardhane va
ndste himsa-harana-rahite raksakasyapy apeksa
 PRIYATAMA: The Most BELOVED / 607

8dvo gatvosasi vipinatas ta mahisy-adi-yuktab

5८17८077 bhuktvd sa-jala-yavasam sdyam aydanti vdsam

vrnda-aranye — in the forest of Vrndavana; vraja-bhuvi— in

the general area of Vraja; gavdm— of the cows; tatra — there;
govardhane — at Govardhana Hill; vd — and; na dste— there is
not; himsd — from violence; harana — and theft; rahite — which
are free; raksakasya — of a guarding herder; api— even; apeksa
—need; gavab—the cows; gatvud— going; usasi— at dawn;
vipinatah — to the forest; tab — they; mahisi-adi— by the buf-
faloes and so on; yuktab — joined; svairam — at liberty; bhuk-
tud — eating; sd-jala — with water; yavasam — grass; 5414171 —
in the evening; aydnti— they return; vdsam — to their residence.

Vrndavana Forest, Govardhana Hill, and the whole area of

Vraja are free from violence and theft. So one need not
bother to watch one’s cows. The cows simply go out into
the forests in the morning with the other domestic ani-
mals like the buffaloes, eat grass and drink water as they
like, and then in the evening come home.

COMMENTARY: Tending cows is difficult work even in pleasant

surroundings, but in Vraja the labor of herding turns into play.
Krsna and His friends effortlessly cared for many cows, and also
other domestic animals, including buffaloes and goats:

kriddsaktesu gopesu
tad-gavo dura-carinih
svdiram carantyo Vivisus
trna-lobhena gahvaram

aja gavo mahisyas ca

nirvisantyo ८ 11144 vanam

“While the cowherd boys were completely absorbed in playing,

their cows wandered far away. The cows hungered for more
grass, and with no one to watch them they entered a dense
608 / CHAPTER SIX

forest. The goats, cows, and buffaloes passed from one part of
the forest to another.” (Bhagavatam 10.19.1-2)
Because all the sacred spots of Vraja are under the special
protection of demigods and other servants of Sri Sri Radha-
Krsna, evil influences can never prevail. For example, the village
of Nanda Maharaja is protected by Lord Siva in the form of
Nandisvara. Lord Siva begged for this service of guarding Krsna’s
home and showed his gratitude for the appointment by giving
the blessing that Nandisvara Hill and Nanda-grama on its peak
would never be attacked by Raksasas. Many followers of Karhsa
were able to harass the cowherds of Vraja and try in various ways
to kill Krsna and Balarama, but that happened only by the ar-
rangement of Krsna’s Yogamaya to enhance the pleasure of Krsna
in His pastimes with His devotees. None of these would-be vio-
lators of the peace of Vraja could cause any real harm other than
their own deaths.
In modern times, criminals and various materialistic influ-
ences seem to have infiltrated Sri Vraja-dhama, but that is only a
superficial appearance to our unpurified eyes. Yogamaya still
protects the dbama from invasion by Krsna’s enemies. Material-
istic persons may briefly come and go on the thin surface by
which Maya covers the dbdma from unworthy eyes. They may
even construct “permanent” commercial buildings and roads.
But the actual eternal abode remains untouched by their tran-
sient interference. To the pure devotees who come to reside in
Vrndavana-dhama, the same Yogamaya grants the vision by
which they can see the divine truth.

TEXT It?

लृद्रोवाच
अरे बाठेऽतिवाचाठे तत्कथं ते गवादयः |
अघुना रक्षकाभावान्‌ नष्टा इति निशम्यते ॥
vrddhovdca
are bale ’ti-vdcdle
tat Ratham te gat ddayah
 PRIYATAMA: The Most BELOVED / 609

adhuna raksakabhdvan
nastd iti nisamyate

vrddha uvaca — the elderly lady said; are— hey; bdle — child;
ati-vacdle — too free with your words; tat— therefore; katham
— why; fte—your; gava-ddayahb — cows and other animals;
adhund — now; raksaka — of a caretaker; abhdvat— because
of the absence; nastab — ruined; iti— thus; nisamyate — it is
heard.

Elderly Padmavati said: You child, you are too free with
your words! If what you say is true, then why do we hear
that the cows and other animals in Vraja are now in danger
of dying because no one is taking care of them?

COMMENTARY: Actually the cows, bulls, and calves of Vraja

needed no caretaker. Rather, they needed Krsna. They suffered
not from material neglect but from the ecstasy of separation,
vipralambha-bhava. They appeared in danger of dying, but even
that appearance was false, because vipralambha-bhava is a
cause not of death but of the highest perfection of life, achieved
only by the most intelligent and competent of those who practice
spiritual disciplines. The cows of Vraja were in fact not the dumb,
helpless creatures they seemed. Padmavati, however, is as usual
following her strange style of logic to prove her own under-
standing of Krsna.

TEXT 113

श्रीपरीक्षिदुवाच
श्रीमद्रोपाकदेवस्तच्छरत्वा सम्भ्रान्तियन्तरितः |
जातान्तस्तापतः गुष्यन्मुखाब्जः AFA: ॥
Sri-pariksid uvdca
srimad-gopadla-devas tac
chrutvd sambhranti-yantritab
610 / CHAPTER SIX

jatantas-tapatah Susyan-
mukhabjab sankayakulab

Sri-pariksit uvdca— Sri Pariksit said; Srimat-gopala-devah —

blessed Gopaladeva; tat— 11113; Srutvud — hearing; sambhranti
— by concern; yantritab — brought under control; j/ata — arisen;
antab — within Him; tapatab — because of the burning heat;
Susyan — drying up; mukha-abjab — whose lotus face; sankaya
— by dread; akulabh — disturbed.

Sri Pariksit said: Having heard all this, the blessed Lord
Gopala felt overwrought with worry for His devotees.
Scorching anxiety dried up His lotus face. He was filled
with dread.

TEXT 14

प्रथमापरकाठीनव्रजवृत्तान्तवेदिनः |
TRATOAPAA बलदेवस्य साश्रुकम्‌ ॥
prathamadpara-kdlina-
vraja-vrttanta-vedinah
mukham Glokayam asa
baladevasya sasrukam

prathama — previous; apara —and later; kdlina — pertaining

to times; vraja— of Vraja; vrttanta— news, vedinab—who
knows; mukbam— at the face; Glokaydm dGsa— He glanced;
baladevasya — of Baladeva; sa-asrukam — tearful.

He glanced at the face of Baladeva, who knew all the tid-

ings of Vraja, both past and present, and saw that it was
covered with tears.

COMMENTARY: Baladeva, Krsna’s older brother, was a constant

witness to Krsna’s pastimes, first in Vrndavana and then in
Mathura and Dvaraka. Krsna trusted Baladeva to be a sober
 PRIYATAMA: The Most BELOVED / 611

judge of facts. So when Krsna saw the face of Baladeva, His own
anxiety only increased.

TEXT 115
रोहिणीनन्दनो भ्रातुभीवं बुदघ्रा स्मरन्‌ TSH |
स्वधर्यरक्षणाराक्तः प्ररख्दततब्रवीतस्फुटम्‌ ॥
rohini-nandano bhratur
bhavam buddhvad smaran vrajam
sva-dhairya-raksanasaktah
prarudann abravit sphutam

rohini-nandanah — the son of Rohini; bhratuhb — of His brother;

bhavam—the mood; buddhvad— understanding, smaran—
remembering; vrajam — Vraja; sva-dhairya — His sobriety; rak-
sana—to protect; asaktah— unable; prarudan— crying un-
controllably; abravit — said; sphutam — distinctly.

Baladeva, the son of Rohini, was unable to keep His

composure. Remembering Vraja and understanding His
brother’s mood, He began crying without control. But then
He managed to speak distinctly.

TEXT 116

श्रीबरदेव उवाच
गवां केव कथा कृष्ण ते तेऽपि भवतः प्रियाः |
मृगा विहद्गा भाण्डीरकदम्बाद्याश्च पादपाः ॥
Sri-baladeva uvdca
gavam keva katha krsna
te te ‘pi bhavatah priyab
mred vibangad bhandira-
kadambddyds ca padapab
612 / CHAPTER SIX

Sri-baladevah uvdca— Sri Baladeva said; gavadm— about the

cows; kad — what; iva — indeed; katha — speaking; krsna— (2
Krsna; te te— all of them; api— also; bhavatah — Your; priyab
—beloved friends; mrgahb—the animals; vibangab— the
birds; bhandira-kadamba-ddyah — bhandira, kadamba, and so
on; ca— and; paddapab — the trees.

Sri Baladeva said: Why speak only about the cows, dear
Krsna? All the animals in Vraja are Your beloved friends,
and so also are the birds, and the trees like the bhandira
and the kadamba.

TEX 1118

ठतानि PIA ageray जीवनम्‌ |

भवत्येवार्पयामासुः क्षीणाश्च सरितोऽद्रयः ॥
latani Runja-punjani
sddvalany api jivanam
bhavaty evarpayam asub
ksinds ca sarito ‘drayab

latani— of the creepers; kunja—bushes; punjani— the

groups; Sddvalani— the grassy areas; api— also; jivanam—
their lives; bhavati— unto You; eva— only; arpayam adsub —
have offered; kstmdb—weakened; ca—and; saritab —the
rivers; ddrayab — and mountains.

The grass, the creepers, the lush bushes have all dedicated
their lives to You. Now they are all wasting away, and so
too are the rivers and mountains.

COMMENTARY: In the agony of vipralambha-bhava, the forest

deer and the other wild animals in Vraja had all become emaci-
ated, and so had the birds like the peacocks and even the
“inanimate” rivers like the Yamuna and mountains like Govar-
 PRIYATAMA: The Most BELOVED / 613

dhana. If these residents of Vraja were on the verge of death,

then what to speak of the cows, bulls, and calves Lord Krsna
used to herd?

TEXT 118

मनुष्याः कतिचिद्‌ भ्रातः परं ते सत्यवाक्यतः |

जाताखयेव जीवन्ति नेच्छ श्रोतुमतः परम्‌ ॥
manusyabh katicid bhratah
param te satya-vakyatah
jatasayaiva jivanti
neccha srotum atab param

manusydb — the human beings; katicit— some, bhratah—O

brother; param — only; te— Your; satya—true; vdkyatah —
because of the word; (काल — born; Saya — by the hope; eva —
indeed; jivanti— live; na iccha — You should not want; Srotim
— to hear; atah param — more than this.

Some of the people, dear brother, live only on the hope

that Your promises were true. Better You not ask to hear
more news than this.

COMMENTARY: This statement has a sober implication — that

many residents of Vraja, no longer able to tolerate separation
from Krsna, had already left their bodies. In their own svariipas
they had gone to join Krsna in His pastimes, in Dvaraka or else-
where. Others kept themselves alive in Vraja, sustaining them-
selves by remembering Krsna and transcendentally perceiving
His eternal unmanifest pastimes. More than once, Krsna had
promised the Vraja-vasis He would return to them soon. There-
fore some of them continued to expect Him, even after others
had lost all hope. Lord Balarama asked Krsna not to inquire fur-
ther into news of Vraja; it would be too painful for the devotees
present to hear.
614 / CHAPTER SIX

TEXT 119

किन्त्विदानीमपि भवान्‌ यदि तान्‌ नानुकम्पते ।

यम एव तदा सर्वान्‌ वेगेनानुग्रहीष्यति ॥
kintv idanim api bhavan
yadi tan nanukampate
yama eva (दरत्‌ sarvan
vegendnugrahisyati

kintu— but; idanim—now; api— indeed; bhavan— Your

good self; yadi— if, tan—to them; na anukampate — does
not show mercy; yamah — Yamaraja; eva — indeed; tada—then;
sarvan — all; vegena — quickly; anugrahisyati— will treat kindly.

I can only tell You that if You don’t show Your kindness to
them soon, Yamaraja will soon show them his.

TEXT I20

यत्तत्र च त्वयाकारि निर्विषः कालियो हदः |

शोकोऽयं विपुलस्तेषां ोकेऽन्यत्कारणं शुणु ॥
yat tatra ca tvayakari
nirvisah kdliyo hradab
Soko ‘yam vipulas tesana
Soke ‘nyat kadranam srnu

yat— the fact that; tatra— there; ca — and; tuay@— by You;

akari— was made; nirvisah — free from poison; kdliyah — of
Kaliya; bradab —the lake; sokab—the misery; ayam— this;
vipulab — vast, tesam— their, soke— of the misery; anyat—
another; kdranam— reason; srnu— please hear.

That You rid Kaliya’s lake of its poison has only greatened
their misery. And please hear of still other reasons for
their sorrow.
 PRIYATAMA: The Most BELOVED / 61 5

COMMENTARY: The Vraja-vasis would consider quick death a

merciful relief from their distress. Because of Krsna, committing
suicide merely by entering Kaliya’s poisonous lake was no
longer possible, and this made them feel all the more frustrated.
Other means of escape from their misery were now also gone, as
the next verse relates.

11121

तत्रत्ययमुना स्वत्पजल्ा शुष्केव साजनि ।

गोवर्धनोऽभून्‌ नीचोऽसो स्वःप्रा्ो यो धृतस्त्वया ॥
tatratyd-yamuna svalpa-
Jala Suskeva sajani
govardhano ‘bhin nico ‘sau
svah-prapto yo dhrtas tvaya

tatratya — present there; yamunad—the Yamuna; su-alpa—

meager; jala— whose water; Suska4— dried up; iva—as if.
sd— she; djani—has become; govardhanahb — Govardhana;
abhut — has become; nicab — short; asau — he; svab— heaven;
praptab — reaching; yab— who; dhrtab— held; tvuaya— by
You.

In Vraja the river Yamuna has turned so dry she has hardly
any water. And Govardhana, who when You held him up
touched heaven, has now become short.

COMMENTARY: Sri Yamuna, the site of many of Krsna’s pastimes,

was once a great, broad river with mighty waves and swift, deep-
flowing currents. Now, in pain over Krsna’s absence, she had
become just a trickle, diminished to almost nothing. To drown
oneself now in the meager water of the Yamuna would no
longer be feasible. Nor could one still commit suicide by jump-
ing from the top of Govardhana. Not long before, Govardhana’s
height had been formidable, as testified in Sr? Hari-vamsa
(2.18.33, 37):
616 / CHAPTER SIX

Sikharair ghurnamanais ca
sidamdnais ca paddapaib
vidhrtas coddhataih srngair
agamabh kha-gamo ‘bhavat

“When Krsna lifted Govardhana, its peaks waved back and forth,
the trees upon it trembled, and its inaccessibly high peaks reached
outer space.”

Apluto ‘yam girih paksair

iti vidyadharoragab
gandharvapsarasdas caiva
vaco muncanti sarvasah

“Vidyadharas, Uragas, Gandharvas, and Apsaras complained on

all sides that this hill was bumping into their wings.”
But when Krsna left for Mathura, Govardhana began sinking
into the earth out of disappointment, and hunks of its peaks fell
off and tumbled down its sides.

TEXT 22

न यान्त्यनटानात्प्राणास्त्व्तामामृतसेविनाम्‌ ।
परं शुष्कमहारण्यदावाग्नि्भविता गतिः ॥
nd yanty anasdnat pranas
tvan-namadamyta-sevinam
param suska-maharanya-
davagnir bhavita gatib

na yanti— they do not leave; anasandt— because of fasting;

pranab — their life airs; tvat— Your; ndma-amrta — the nectar
of names; sevindm — of those who serve; param — rather; Suska
—dry; mahad— great, aranya—in a forest; dava-agnib —a
conflagration; bhavita — will be; gatib — their end.
 PRIYATAMA: The Most BELOVED / 617

The devotees who relish the nectar of Your names cannot

die of starvation; instead their end will come in a fire in a
great dry forest.

COMMENTARY: Balarama is conjecturing how the Vraja-vasis are

likely to leave their bodies. Because of vipralambha-bhava, the
great forests of Vraja like Bhandiravana have become parched.
So at any time a forest fire is likely, in which the Vraja-vasis will
take the opportunity for suicide.

१1123

श्रीपरीक्षिदुवाच
टाण्वचतसो तत्परदुःखकातरः
कण्ठे गृहीत्वा मृदुकस्वभावकः |
रामं महादीनवदश्रुधारया
धोताङ्गरागोऽरुददुच्चसुस्वरम्‌ ॥
Sri-pariksid uvdca
srnvann asdu tat para-dubkha-kdtarah
kanthe grhitva mrdula-svabhadvakah
ramam mahd-dina-vad asru-dharaya
dhautangd-rago ‘rudad ucca-susvaram

Sri-pariksit uvdca — Sri Pariksit said; srmvan — hearing; asau —

He (Krsna); tat— this; para — of others; dubkha— by the ऽत
fering; Rdtarab — tormented; kanthe— by the neck; grhituad —
taking hold of; mrdula—very gentle; svabhavakabh — whose
nature; ”dmam— Lord Balarama; mahd-dina-vat — like a very
wretched person; asriu— of tears; dbdrayad — by a flood; dhauta
— washed away; avngd-rdgah — whose cosmetics; arudat — He
cried; uwcca— loud; su-svaram — in a beautiful voice.

Sri Pariksit said: Having heard this, Krsna, who is gentle by

nature and tormented by the suffering of others, grasped
Balarama by the neck and shed a flood of tears, like a
618 / CHAPTER SIX

person whose life is in ruin. As He cried with loud sobs in

His beautiful voice, the tears washed away the cosmetics
from His body.

COMMENTARY: Krsna is so kindhearted that He is sorry even

when His enemies are in pain. His emotions were not a false
show but a true indication of His concern for His devotees.

TEXT 124

पश्चादूमितठे Gals सबलो मातर्मुमोह क्षणात्‌

तादूग्रोदनदुःस्थतानुभवतश्चापूर्ववृत्तात्तयोः |
रोहिण्युद्धवदेवकीमदनपुश्रीसत्यभामादयः
सवेऽन्तःपुरवासिनो विकलतां भेज Saat मुहुः ॥
pascad bhumi-tale lulotha sa-balo mdatar mumoha ksanat
tddrg-rodana-duhsthatanubhavatas capurva-vyttat tayoh
rohiny-uddhava-devaki-madanasu-sri-satyabhamaddayah
sarve ‘ntab-pura-vasino vikalatam 0/7 rudanto muhub

pascat— then; bhumi-tale—on the ground; /ulotha— He

rolled about; sa-balab —with Balarama; mdtahb—O mother;
mumoha— He lost consciousness; ksandt— for a moment; tddrk
such; rodana— of crying; dithbsthata —the bad condition;
anubhavatabh — from. perceiving; ca—and; apiurva-vrttat —
unprecedented; tayoh—of the two Lords; rohini— Rohini;
uddhava — Uddhava;, devaki— Devaki; madana-sti — Rukmini
(Pradyumna’s mother); sri-satyabhama — Sri Satyabhama; dda-
yah — and others; sarve— all; antab-pura— of the inner pal-
ace; vdsinab — the residents; vikalatam—a distraught condi-
tion; bhejub — they obtained; rudantab — sobbing; muhbub —
repeatedly.

Dear mother, He and Balarama then rolled on the ground

and for a moment lost consciousness. Seeing the two Lords
crying in this unprecedented, lamentable state, all the resi-
 PRIYATAMA: The Most BELOVED / 619

dents of the inner palace lost control of themselves. Rohini,

Uddhava, Devaki, Rukmini, Satyabhama, and all the rest —
they all lost control and sobbed again and again.

TEXT 125

श्रुत्वान्तःपुरतोऽपुराककितमाक्रन्दं महार्तस्वरैर्‌
धावन्तो यदवो जवेन वसुदेवेनोग्रसेनादयः |
तत्रागत्य तथाविधं प्रभुवरं दृष्टाख्दन्‌ विहता
विप्रा गर्गमुखास्तथा पुरजनाश्चपूर्वदृष्टेक्षया ॥
srutvantab-purato purd-kalitam akrandam mahdarta-svarair
dhavanto yadavo javena vasudevenograsenddayah
tatragatya tathd-vidham prabhu-varam drstvarudan vihvala
vipra garga-mukhds tatha pura-jands cadpurva-drsteksaya

srutva — hearing; antab-puratah — from the inner palace; apura

— never in the past; kalitam — observed; akrandam — crying;
maha-arta — of great distress; svuaraih — because of the sounds;
dhavantah — running; yadavah — Yadus; javena — in haste; va-
sudevena — with Vasudeva; ugrasend-ddayah — Ugrasena and
others; tatra — there; Ggatya — come; tatha-vidbam — in such
a condition; prabhu — of lords; varam — the best; dystud—see-
ing; adrudan— they sobbed; vibvalab — overwhelmed; viprab
— brahmanas,; garga-mukhab — headed by (412; (८1046 — also,
pura-janahb — residents of the city; ca— and; ८1/11/101८ — never
before; drsta — seen, iksaya — by the sight.

When the Yadus heard the sound of distressed crying com-

ing from the inner palace — a sound never heard there be-
fore — they quickly came running, headed by Vasudeva
and Ugrasena. The brahmanas arrived, led by Garga, along
with all the other people of the city. And when they saw
their beloved master in this extraordinary state, as they
never had before, they too began to cry, overwhelmed.
620 / CHAPTER SIX

COMMENTARY: Many of the Yadus ran into the palace to find out
what was wrong, Vasudeva leading them because among them
he was the most intimate with Krsna and most competent to give
Krsna support in a moment of need. Garga, Vasudeva’s family
priest, was the first of the bra/manas to respond to the cries, but
Sandipani Muni and others were close behind. These brahmana
sages Were expert in consoling distressed persons with teachings
from the Vedas. The general populace of Dvaraka also quickly
converged on the palace, because such unhappiness in Krsna’s
palace was unheard of.

Thus ends the sixth chapter of Part One of Srila Sandtana

Gosvami’s Brhad-bhagavatamrta, entitled “Priyatama: The Most
Beloved.”
 SEVEN

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श्रीपरीक्षिदुवाच
इत्थं सपरिवारस्य मातस्तप्यार्विरोदनैः |
ब्रह्माण्डं व्याप्य सञ्जातो महोत्पातचयः क्षणात्‌ ॥
Sri-pariksid uvdca
ittham sa-parivdrasya
matas tasyarti-rodanaih
brahmandam vydpya sanjato
mahotpata-cayah ksanat

Sri-pariksit uvdca — Sri Pariksit said; ittham— thus; sd-parivar-

asya — along with His family; matab—O dear mother; tasya
— His; adrti—in distress; rodanaih—by the cries; brahma-
andam—the universe; vydpya— filling; sanjatab — arose;
maha — great; ulpdta — of omens; cayah — a series; ksandt —
in a single moment.

Sri Pariksit said: Dear mother, as the sound of Krsna

lamenting with His family members filled the universe,
a series of terrible omens quickly ensued.

COMMENTARY: In this seventh chapter, Brahma relieves Sri Krsna

of His bewilderment, and Krsna delights Narada by describing
the supreme position of the gopis.
As the Yadus were running toward Krsna’s palace, bad omens
appeared in the sky, such as meteors, and lightning without rain.
624 / CHAPTER SEVEN

1 12

तत्रान्यबोधकाभावात्स्वयमागाच्चतुर्मुखः |
वृतो वेदपुराणाद्चैः परिवारः सुरैरपि ॥
tatranya-bodhakabhavat
svayam agdc catur-mukhah
८710 veda-purdnaddyaib
parivaraib surair api

tatra — for that, anya— another; bodhaka — person who can

explain; abhavat— because of not existing; svayam — himself;
dgat— came; catuhb-mukhab — four-headed Brahma; vrtab —
surrounded, veda-purdna-ddyaib — by the Vedas, Puranas, and
so on; parivdraib —by his personal attendants; swraib — by
demigods; api— also.

Because four-headed Brahma could find no one else to ex-

plain the cause of these omens, he came to see for himself,
accompanied by the Vedas, the Puranas, his personal at-
tendants, and various demigods.

COMMENTARY: Brahma is indeed a learned person; in fact, his

chosen advisers are the Vedas and Purdnas, who stay in his court,
always ready to offer their counsel.

TEXTS 3—4
तमपूर्वदराभाजं प्रष्टप्रणयकातरम्‌ |
निगूटनिजमाहात््यभरप्रकटनोद्धतम्‌ ॥
महानारायण ब्रह्मा पितरं गुरुमात्मनः |
सचमत्कारमालोक्य ध्रस्तधैयोऽरुदत्क्षणम्‌ ॥
tam apurva-dasa-bhajam
brestha-pranaya-kdtaram
 PURNA: The Complete PERFECTION / 625

nigudha-nija-mahatmya-
bhara-prakatanoddhatam

maha-narayanam brahma
pitaram gurum atmanab
sa-camatkdram Glokya
dhvasta-dhairyo ‘rudat ksanam

tam — Him; apurva — unprecedented; dasa — a condition; bha-

jam—who assumed; prestha — for His beloved friends; pranaya
— out of love; kataram — distressed; niguidha — hidden; nija —
His own; mahdtmya-bhara — of all the greatness; prakatana —
in revealing; wddhatam — bold; mahd-ndrayanam — the origi-
nal Narayana; brabma— Brahma; pitaram — the father; gurum
— and spiritual master; Gtmanah — of himself, sa-camatkdram
—with surprise; Glokya— seeing; dhvasta—who had lost;
dhairyah —his gravity; arudat—he cried; ksanam— for a
moment.

Brahma found his own father and spiritual master, the

original Narayana, in an unprecedented state, distressed
by love for His beloved devotees. Seeing the Lord thus
boldly revealing His true greatness, normally hidden,
Brahma was astonished. For a moment he too lost his
gravity and began to cry.

COMMENTARY: Brahma is not just the main engineer of universal

creation but also an intimate loving servant of the Supreme Lord,
and that Supreme Lord Himself is not just the ultimate origin of
creation but also the greatest loving servant of His devotees.
Krsna’s highest glories are not to be found in His pastime of
creating the material world so that rebellious souls may indulge
their perverted intentions.
Earlier in Krsna’s pastimes, Brahma had visited Vraja-bhumi
and discovered Krsna’s true glories in the ecstatic relationships
between Krsna and His pure devotees. Now, in Dvaraka, Brahma
is being granted further realization: he is learning that Krsna’s
626 / CHAPTER SEVEN

most wonderful qualities are His concern for His devotees and
His submission to their control. Realizing this, Brahma can now
more fully understand Krsna’s identity as the original Supreme
Lord, Narayana. Brahma was not ignorant of these matters be-
fore, but seeing in such a helpless state his own progenitor, who
had taught him the Vedas, shocked Brahma into a deeper reali-
zation. When Brahma saw Krsna in distress, he himself could not
help but cry.

TEXT 5

संस्तभ्य यलादात्मानं स्वास्थ्यं जनयितुं प्रभोः ।

उपायं चिन्तयामास प्राप चानन्तरं हदि ॥
samstabhya yatnad atmanam
svdsthyam janayitum prabhoh
upayam cintayam dasa
prapa canantaram hrdi

samstabhya — bringing under control; yatndt— with some तानि

ficulty; atmanam— himself; svdsthyam— to normality; jJana-
yitum — to restore; (7८10004 -- the Lord; updyam—a means;
cintayam dsa—he thought about; prapa—he found; ca—
and; anantaram soon after; hrdi— in his heart.

With difficulty, Brahma brought himself under control

and started thinking of how to restore his Lord to normal.
Soon an idea came into his heart.

TEXT 6

तत्रैव aT रुदन्तं विनतासुतम्‌ ।

उचैः सम्बोध्य येन सबोधीकृत्य सोऽवदत्‌ ॥
tatraiva bhagavat-parsve
rudantam vinatd-sutam
 PURNA: The Complete PERFECTION / 627

uccaib sambodhya yatnena

sabodhi-krtya so ‘vadat

tatra — there; eva — indeed; bhagavat — of the Lord; parsve —

at the side; rudantam — crying; vinatd-sutam — Garuda, the son
of Vinata; uwccaib — in a loud voice; sambodhya — addressing;
yatnena — with some effort; sa-bodhi-krtya — getting his atten-
tion; sah — he; avadat said.

Crying at the Lord’s side was Garuda, the son of Vinata.

Garuda’s attention was hard to get, but after calling to him
loudly for some time, Brahma succeeded. Brahma then
spoke.

TEXTS 7-8

श्रीब्रह्मोवाच
यच्छरीवृन्दावनं मध्ये रेवताद्विसमुद्रयोः |
श्रीमचन्दयशोदादिप्रतिमालडकृतान्तरम्‌ ॥
गोयुधेस्तादृञर्युक्तं रचितं विश्वकर्मणा |
राजते माथुरं साक्षाद्‌ वृन्दावनमिवागतम्‌ ॥
sri-brahmovdca
yac chri-vrndavanam madhye
raivatadri-samudrayoh
Sriman-nanda-yasodadi-
pratimdlankrtantaram

go-yuthais tadrsair yuktam

racitam visvakarmand
rajate mathuram saksdd
vrndavanam ivdgatam

Sri-brahma uvdca— Sti Brahma said; yat— which, sri-vrnda-

vanam — Sti Vrndavana; madhye— between; raivata-adri—
628 / CHAPTER SEVEN

Raivata Mountain; samudrayoh — and the sea; Srimat-nanda —

of Sriman Nanda; yasoda — Yasoda; ddi— and others; pratima
—with replicas; alankrta— adorned; antaram — within; go-
yuthaip — with herds of cows; tadrsaihb — similar; yuktam —
replete; racitam — built; visvakarmanda— by Visvakarma, rdjate
— is manifest; mdathuram — in the district of Mathura; sa@ksat—
directly; urndavanam — the Vrndavana,; iva —as if; 4gatam —
come.

Sri Brahma said: There is another Sri Vrndavana here, be-

tween Raivata Hill and the sea. And Nanda, Yasoda, and
others are present within it in replica images, with similar
herds of cows. That Vrndavana, constructed by Visvakarma,
appears just like the Vrndavana of Mathura come here to
Dvaraka.

TEXT 9
तत्रेमं साग्रजं यलाद्यथावस्थं AAT ।
केवलः यातु तत्रैषा रोहिण्यन्यो न कश्चन ॥
latremam sagrajam yatnad
yathavastham sanair naya
kevalam 14/1८ tatraisa
rohiny anyo na kascana

tatra — there; imam — Him (Krsna); sd-agrajam — along with

His elder brother; yatnat — carefully; yathd-avastham — in His
present condition; sanaib— gently; naya—take; kevalam—
only; ydtu— should go; tatra—there; esa— she: rohini —
Rohini, anyab — another, na— not; kaScana— any.

So carefully take Krsna and His brother in Their present

state and gently carry Them there. But only Rohini should
go with Them — no one else.

COMMENTARY: Brahma wants Garuda to carry Krsna and Bala-

rama carefully to Nava-vrndavana. The two brothers should not
 PURNA: The Complete PERFECTION / 629

find out that They are still in Dvaraka-dhama, and Their devotees
should not be allowed to spoil the illusion by following Them.
Rohini can come along, because she knows how to conduct her-
self intelligently, and especially because she used to live in Vraja-
bhumi and will therefore seem in place. The replica Vrndavana
was constructed by Visvakarma, the architect of the demigods.
But to duplicate the Vraja-vasis was beyond his skill. He couldn’t
make copies of unique devotees like Nanda, Yasoda, and the
other senior cowherd people, Sri Radhika and the other young
gopis, or Sridama and Krsna’s other gopa friends. But he was able
to fashion static images of the Vraja-vasis lifelike enough to fool
even Krsna. In the overall impression created, Nava-vrndavana
was practically indistinguishable from the original, down to the
small details of plant and animal life.

५५० ( KG

श्रीपरीक्षिदुवाच
प्रयलात्स्वस्थतां नीतो ब्रह्मणा स खगेश्वरः |
विशारदवरः पृष्ठे मन्दं मन्दं न्यधत्त तो ॥
Sri-pariksid uvdca
prayatnat svasthatam nito
brahmana sa khagesvarah
visdrada-varabh prsthe
mandam mandam nyadhatta tau

Sri-pariksit. uvdca— Sri Pariksit said; prayatnat— with diffi-

culty; svasthatam—back to his senses, nitab— brought,
brabmanad— by Brahma; sab — he; khaga-isvarab — the lord
of birds (Garuda); visdrada— of skillful persons; varab — the
best; prsthe— on his back; mandam mandam— very slowly;
nyadhatta — placed; tau — the two of Them.

Sri Pariksit said: Thus Brahma with some effort brought

Garuda back to his senses, and that most expert servant
Garuda very slowly placed the two Lords on his back.
630 / CHAPTER SEVEN

COMMENTARY: Garuda was dexterous enough to move Krsna

and Balarama without waking Them, and clever enough to
understand that this scheme would break the trance of Krsna’s
bewilderment.

14 ~. 1 14

स्वस्थानं भेजिरे सवं चतुरवक्रेण बोधिताः |

संज्ञामिवाप्तो रामस्तु नीयमानो गरुत्मता ॥
sva-sthanam 0017८ sarve
catur-vaktrena bodhitah
samjnam ivapto ramas tu
niyamdno garutmata

sva — to their own; sthanam — residences; bhejire — returned;

sarve — all; catub-vaktrena — by four-headed Brahma; bodhitah
— advised; samjndm— consciousness; iva — as if; aptab — hav-
ing gained; ramah — Lord Balarama, tu— and; niyamadnahb —
being carried; garutmatd — by Garuda.

Advised by Brahma, everyone else went back home. Mean-

while, as Krsna and Balarama were being carried by
Garuda, Balarama more or less regained consciousness.

9.9. Sor

श्रीनन्दनन्दनस्तत्र Ws स्थापितः at: |

साक्षादिवावतिष्ठन्ते यत्र तद्रोपगोपिकाः ॥
sri-nanda-nandanas tatra
paryanke sthapitab sanaib
sdksdd ivavatisthante
yatra tad-gopa-gopikab

sri-nanda-nandanah — the darling son of Nanda; tatra — there;

paryanke— on a bed; sthdpitab— placed; sanaib — gently;
 PURNA: The Complete PERFECTION / 631

sdksat — directly; iva — as if; avatisthante — they stood around;

yatra — where; tat— His; gopa-gopikab — cowherd men and
women.

Upon arriving at Nava-vrndavana, Garuda and Balarama

gently placed Krsna on a bed. The gopas and gopis of Nava-
vrndavana stood around Him, as if they were Krsna’s real
cowherd men and women.

TEXTS 13-14
उद्धवेन सहागत्य देवकी पुत्रवत्सला |
रुक्मिणीसत्यभामाद्या देव्यः Talat च सा ॥
तादूग्दशागतं कृष्णमराक्तास्त्यक्तुमञ्जसा |
दूरादुष्टिपथेऽतिष्ठन्‌ निलीय ब्रह्मयाञ्नया ॥
uddhavena sahagatya
devaki putra-vatsala
rukmini-satyabhamddyada
devyah padmavati ca sa

tddrg-dasagatam krsnam
asaktds tyaktum anjasa
durdd drsti-pathe ‘tisthan
niliya brabma-yacnaya

uddhavena saha — together with Uddhava; dgatya — coming;

devaki— Devaki; putra — for her son; vatsala — lovingly con-
cerned; rukmini— Rukmini; satyabhamd-ddyahb — Satyabhama
and others; devyah — queens; padmdvati— Padmavati; ca—
and: ऽव -- she; tadrk — such, dasa — to a condition; dgatam —
come; krsnam— Krsna; asaktab — unable; tyakium— to aban-
don; avijasa — easily; durat— at a distance; drsti — of their vi-
sion; pathe — within the scope; dtisthan — they stood, niliya —
hiding; brabma — of Brahma; yacnayd — by the request.
632 / CHAPTER SEVEN

Uddhava came there with Devaki, who dearly loved her

son, and also with Rukmini, Satyabhama, other queens,
and Padmavati. They simply couldn’t leave Krsna in such a
state. So at Brahma’s request they hid themselves and took
up positions some distance away, from where they could
still see Krsna.

COMMENTARY: Some of the devotees hid themselves within the

trees, and others resorted to various other kinds of camouflage.

TEXTS I5—16

नारदस्तु कृतागस्कमिवात्मानममन्यत |
देवानां यादवानां FAFSA PASH ॥
वियत्यन्तर्हितो भूत्वा Sage योगपट्कम्‌ |
निविष्टो भगवन्ेष्टामाधुर्यानुभवाय सः ॥
ndradas tu krtagaskam
ivdtmanam amanyata
devanam yddavandm ca
sange ‘gan na kuttihalat

viyaty antarbito bhiitva

baddhvaikam yoga-pattakam
nivisto bhagavac-cestd-
maddhurydnubhavaya sab

nadradab — Narada; tu— but; krta — having committed; dgas-

kam — an offense; iva — as if; dtmadnam — himself: amanyata
— considered; devanam— of the demigods; yadavandm — of
the Yadavas; ca — and; sange in the company; agdt na — he
did not go; kuttihalat— out of curiosity; viyati—in the sky;
antarhitah — hidden; bhiitua — becoming, baddhva — fixing;
ekam— one; yoga-pattakam — meditational sitting posture;
nivistab — seated; bhagavat— of the Personality of Godhead;
 PURNA: The Complete PERFECTION / 633

cesta — of the activities; mddhurya— the sweetness; anubha-

vdya — in order to observe; sab — he.

Narada, however, thinking he had committed an offense,

did not accompany the demigods and the Yadavas. Instead
with great curiosity he hid himself in the midst of the sky,
fixing himself in a yoga sitting posture, to observe the
sweetness of the Lord’s acts.

COMMENTARY: It was Narada who had made Krsna so unsettled

by mentioning the present state of the Vraja-vasis. Narada there-
fore thought himself an offender. In fact, however, he had not
acted offensively, as Pariksit Maharaja here indicates with the
word iva (“as if”). Later in this chapter we shall hear Krsna ex-
plain why Narada should not blame himself.

TEXT I7

Tessa व्योम्नः प्थित्वाप्रत्यक्षमात्मनः |

पक्षाभ्यामाचरख्छायामन्ववर्तत तं प्रभुम्‌ ॥
garudas copari vyomnah
sthitvapratyaksam atmanab
paksabhyam acarams chayam
anvavartata tam prabhum

garudab — Garuda; ca— and; upari— above, vyomnah — in

the sky; sthitvd — stationed; apratyaksam — invisibly; adtmanab
— with his own; paksabhyam — wings; dcaran — making; cha-
yam shade; anvavartata — followed, tam— Him; prabhum
= is master

Garuda positioned himself even higher in the sky, in-

visibly following his master to provide shade with his
wings.
634 / CHAPTER SEVEN

TEXT 18

अथ POTS: WA: क्षणेन स्वस्थतामिव |

तं सर्वार्थमभिप्रेत्य विचक्षणरिरोमणिः ॥
atha krsnag rajab praptab
ksanenad svasthatam iva
tam sarvartham abbipretya
vicaksana-Siromanih

atha — then; krsna-agrajab — Krsna’s older brother; praptab —

achieving; ksanena— after a moment; svasthatam— normal
consciousness; iva —as if; tam—to that; sarva-artham— the
entire situation; abbipretya — understanding; vicaksana — of
insightful persons; sirab-manib — the crest jewel.

After a few minutes, Krsna’s brother came back almost to

normal consciousness. That best of discerning thinkers
understood the entire situation.

COMMENTARY: Until Krsna recovered from His confusion, Bala-

rama could not feel completely normal; this is expressed here by
the word iva. But still He recognized Brahma’s plan and acted
accordingly.

TEXTS 19-20

प्र स्वस्यानुजप्यापि सम्मार्ज्य वदनाम्बुजम्‌ ।

वखोदरान्तरे वशी राङ्गवेत्रे च हस्तयोः ॥
कण्ठे कदम्बमाठां च बर्हापीडं च मूर्धनि |
नवं गुञ्जावतसं च कर्णयोर्निदघे a: ॥
ksipram svasydnujasyapi
sammarjya vadanambujam
vastrodarantare vamsim
synga-vetre ca hastayoh
 PURNA: The Complete PERFECTION / 635

kanthe kadamba-madlam ca
barhapidam ca murdhani
ndvam gunjdvatamsam ca
karnayor nidadhe sanaih

ksipram — quickly; svasya — His own; anu-jasya — His younger

brother's; api—and; sammdadrjya—wiping clean; vadana-
ambujam— the lotus faces; vastra— of His garment, udara-
antare — in the waist; vamsim — a flute; 511९८ — a buffalo horn;
vetre —a stick; ca and; hastayoh — in His hands; kanthe—
around the neck; kadamba-mdlam a garland of kadamba
flowers; ca—and; barha-apidam a peacock-feather orna-
ment; ca—and; murdhani—on the head; navam— new;
gunjd-avatamsam — rings of gunjda berries; ca — and; karnayoh
—on the ears; nidadhe— placed, Sanaib — gradually.

Balarama quickly cleaned His own lotus face and that of

His younger brother. Then He gently placed a flute in the
waist of Krsna’s dhoti, a buffalo horn and stick in Krsna’s
hands, a garland of kadamba flowers around His neck, a
peacock-feather ornament on His head, and newly fash-
ioned rings of gufija berries on His ears.

{६.11

रचयित्वा Fada त्वष्टकत्पितवस्तुमिः ।

बलादुत्थापयन्‌ धृत्वानब्रवीदुच्चतरस्वरैः ॥
racayitvd vanyd-vesam
tvastr-kalpita-vastubhib
balad utthapayan dhrtvd-
bravid uccatara-svaraih

racayitva — arranging; vanya — of the forest; vesam— an out-

fit, tuastr—by Visvakarma; kalpita— produced; vastubhib —
with items; balat— by physical effort; wtthapayan — raising Him;
636 / CHAPTER SEVEN

dbrtva — taking hold; adbravit— addressed; ucca-tara — very

loud; svaraih — in a voice.

Thus having arranged a forest outfit for Krsna with items

made by Visvakarma, Balarama with some effort lifted
Krsna and then spoke to Him loudly.

COMMENTARY: While dressing Krsna for the forest, Balarama

also dressed Himself. The special items required were native to
Vraja and unavailable in Dvaraka, but Visvakarma, who had at
his disposal all the creative skills of the demigods, had made
convincing substitutes for real kadamba flowers, gu7ijd berries,
and so on.

१.

श्रीबकदेव उवाच
श्रीकृष्ण कुष्ण भो भ्रातरुततिष्ठोतिष्ठ जागृहि |
पर्याद्य वेलातिक्रान्ता विशान्ति पशवो वनम्‌ ॥
Sri-baladeva uvdca
Sri-krsna krsna bho bhratar
uttistbottistha jagrhi
pasyddya velatikranta
visanti pasavo vanam

Sri-baladevah uvdaca— Sri Baladeva said: Sri-krsna — Sti Krsna;

krsna— Krsna; bhoh — 0; bhratab — dear brother; uttistha ut-
listha — get up, get up; jagrhi— wake from sleep; pasya — just
see; ddya— now; vela—the hour; atikranta—has passed;
visanti— are entering; pasavab—the animals: vanam— the
forest.

Sri Baladeva said: Sri Krsna, Krsna, My dear brother! Get

up, get up! Wake up from Your sleep! Just see, it is now
getting late. The cows are already entering the forest.
 PURNA: The Complete PERFECTION / 637

TEXT+23

श्रीदामाद्या वयस्याश्च स्थिता भवदपेक्षया |

aed पितरो किञ्चित्न शक्तौ भाषितुं त्वयि ॥
Sridamddya vayasyds ca
sthita bhavad-apeksaya
snehena pitarau kincin
na Saktau bhasitum tvayi

Sridama-addyahb — Sridama and others; vayasyah — friends of

the same age; ca— and; sthitah—are standing; bhavat— for
You; apeksayd — with expectation; snehena — due to affection;
pitarau — Your parents; Rincit — anything; na — not; Saktau —
are able; bhdsitum— to say; tvuayi—to You.

Sridama and Your other friends are here waiting for You.
And Your parents are so filled with love that they cannot
even speak to You.

COMMENTARY: Krsna’s friends are responsible for the cows, so

when the impatient cows started to go ahead the boys should
have followed them. But Balarama indicates that the boys were
too attached to Krsna to leave without Him. Krsna’s mother and
father should have called Krsna to get up out of bed and go after
the cows, but Nanda and Yasoda, according to Balarama, were
also distracted by ecstasy. In fact, however, Nanda, YaSoda, the
cowherd boys, and the other Nava-vrndavana-vasis were uncon-
scious dolls, immobile and unable to say or do anything to re-
spond to any attempts Krsna might make to communicate with
them.

TEXT 24

परयन्त्यस्ते मुखाम्भोजमिमा गोप्यः परस्परम्‌ ।

कर्णाकर्णितया किञचिद्रदन्त्यस्त्वां हसन्ति हि ॥
638 / CHAPTER SEVEN

pasyantyas te mukbambhojam
ima gopyah parasparam
karnakarnitaya kincid
vadantyas tvam hasanti hi

paSsyantyah — watching; te— Your; mukha-ambhojam — lotus

face; imab — these; gopyah — gopis; parasparam — among one
another; kRarna-dkarnitayad — whispering in the ears; kincit—
something; vadantyah — saying; tvam — at You; hasanti—they
are laughing; 4i— certainly.

These gopis are watching Your lotus face and laughing at

You as they whisper something in one another’s ears.

COMMENTARY: The gopis might be commenting to one another

about why Krsna is still so tired this late in the morning. They
know that Krsna must have been awake through most of the night
enjoying with His beloved, and they might be noticing signs of
this on Krsna’s lotus face.

TEXTS 25-26

श्रीपरीक्षिदुवाच
इत्थ wacarter नामभिश्च सलालनम्‌ |
आहूयमानो हस्ताभ्यां ASA बलेन च ॥
रापेणोत्थाप्यमानोऽसो संज्ामिव चिराद्रतः |
वदन्‌ शिव रिवेति द्रागुदतिष्ठत्सविस्मयम्‌ ॥
Sri-pariksid (८4८८
ittham prajalpatabhiksnam
namabbhis ca sa-ladlanam
abuyamano hastabhyam
cadlyamdno balena ca

ramenotthdpyamdno ‘sau
samjnam iva cirdd gatab
 PURNA: The Complete PERFECTION / 639

vadan Siva Siveti drag

udatisthat sa-vismayam

Sri-pariksit uvdca — Sri Pariksit said; ittham— in this Way; pra-

jalpata — freely talking; abbiksnam — for some time; ndmabhib
— by names; ca— and; sa-ldlanam — with caressing, dhuyamd-
nab — being called; hastabhyam — with the arms; cdlyamdnah
— being moved; balena— by force; ca—and; raémena— by
Balarama; withapyamanab — being raised; asa — He; samjnam
— to full consciousness; iva— as if; ciradt— after a long time;
gatab — came back; vadan— saying; Siva Siva— Siva, Siva;
iti— thus; drak— suddenly; udatisthat— He stood up; sa-
vismayam — with astonishment.

Sri Pariksit said: In this way Balarama filled the scene with
talk. He called Krsna by His various names, caressed Him,
and dragged Him around in His arms until Krsna finally
got up and came back to some sort of consciousness. Krsna
uttered the words “Siva, Siva!” and suddenly stood up, a
look of surprise on His face.

COMMENTARY: It was not easy to awaken Krsna. Balarama tried

kissing and embracing Him, calling Him by His names like Krsna,
Gopala, and Govinda, and coaxing Him tenderly. When all else
failed, Balarama resorted to physical force, dragging Krsna out of
bed. Krsna finally woke up, but He was still a little bewildered,
as implied by the word iva, which indicates that He “seemed” to
come back to normal consciousness.

TEXT’ 27

उन्मील्य नेत्रकमठे सम्पश्यन्‌ परितो AST ।

स्मयमानः पुरो नन्दं SET हणो ननाम तम्‌ ॥
unmilya netra-kamale
sampasyan parito (015८4117
smayamdanah puro nandam
drstvd hrino nanama tam
640 / CHAPTER SEVEN

unmilya — opening; netra-kamale — His lotus eyes; sampasyan

— looking; paritab around; bhrsam— quickly, smayamanab
— smiling; purab — in front; nandam— Nanda; drstva see-
ing; brinab — embarrassed, nandma— He bowed down, tam
=— 11 0100)

Krsna opened His lotus eyes, smiled, and quickly looked

around. Seeing Nanda in front of Him, He felt embarrassed
and bowed down to him.

COMMENTARY: Krsna first laughed at Himself for having slept so

long, but when He saw His father waiting for Him He felt
ashamed. He bowed down because He had been taught to al-
ways offer respect to His father immediately after waking.

अब्रवीत्पार्चतो वीक्ष्य यशोदां च हसन्मुदा |

स्रेहात्तदाननन्यस्तनिर्नतिमेषेक्षणामिव ॥
abravit parsvato viksya
yasodam ca hasan muda
snehat tad-dnana-nyasta-
nirnimeseksanam iva

abravit— He said; parsvatah —by the side; viksya seeing;

yasodam — १३5०५; ca — and; hasan — laughing; muda — out
of joy; snehat— lovingly; tat—on her; dnana— face; nyasta
— attached; nirnimesa— unblinking; iksandm— whose eyes;
iva — as if.

Krsna saw Mother Yasoda also standing nearby, her eyes

open wide and unblinking as if pasted onto her face.
Laughing in joy, He lovingly spoke.

COMMENTARY: As far as Krsna was concerned, Yasoda stood

with unblinking eyes because she was stunned by natural moth-
 PURNA: The Complete PERFECTION / 641

erly love. Visvakarma’s illusion seemed to be working effec-

tively, at least while Krsna was still a little bewildered.

TEXT 29

श्रीभगवानुवाच
अद्य प्रभाते भो मातरस्मितेव क्षणे मया |
चित्राः कति कति स्वप्रा sida न वीक्षिताः ॥
Sri-bhagavan uvdca
ddya prabhate bho mdtar
asminn eva ksane maya
citrah kati kati svapna
Jagrateva na viksitab

Sri-bhagavan uvdca—the Supreme Lord said; adya— today;

prabhate— early in the morning; bhoh mdtab—O mother;
asmin — in this; ९८ — very; ksane— moment; mayd — by Me;
citrab — amazing things; kati— how many; kati— how many;
svapnab — dreams; jdgrata— awake; iva as if, na— not:
viksitah — seen.

The Supreme Lord said: Dear mother, this morning during

My sleep I saw many amazing things in just a short mo-
ment, as if I were awake!

COMMENTARY: Years ago, before coming to Mathura, Krsna had

considered Vraja His only real home. Reverting now to that ear-
lier mood, Krsna assumes that His experiences in Mathura and
Dvaraka were just a dream.

TEXT BO

मधुपूर्यामितो गत्वा दुष्टाः कसादयो हताः |

जरासन्धादयो भूपा निर्जिताः सुखिताः सुराः ॥
642 / CHAPTER SEVEN

madhu-puryam ito gatva

dustah kamsadayo hatah
jarasandhddayo bhupa
nirjitah sukbitah surah

madhu-puryam — to Madhupuri’ (Mathura); itab — from here;

gatva — going; dustab— wicked persons; kamsa-ddayah —
Kamsa and others; hatab — killed; jardsandha-ddayahb — Jara-
sandha and others, bhu-pab — kings; ninjitab — defeated; sukhi-
tab — satisfied; surah — the demigods.

I saw that I had gone from here to Madhupuri. There I saw

wicked men like Kamsa slain, kings like Jarasandha van-
quished, and the demigods satisfied.

COMMENTARY: Various deeds Krsna performed in Mathura, like

His killing of the demon Naraka, were meant specifically to
please the demigods.

TEXT 21
निर्मिताम्भोनिधेस्तीरे grepren महापुरी |
नान्यवृत्तानि राक्यन्तेऽधुना कथयितुं जवात्‌ ॥
nirmitambho-nidhes tire
dvarakakhya maha-purt
nanya-vyttani sakyante
dhunad kathayitum javat

nirmita — constructed; ambhab-nidheh — of the ocean; tire —

on the shore, dudrakd-akhya — called Dvaraka; mahd-puri—
a great city; nma—not; anya— other; vrttani— occurrences:
Sakyante— can be; adhund — now: kathayitum — described;
javat — because of haste.

A great city called Dvaraka was built on the shore of the

ocean, and so many other things happened. But now there
isn’t time enough to tell you about them all.
 PURNA: The Complete PERFECTION / 643

10192

अनेन स्वप्रविघ्रेन दीघेण स्वान्तहारिणा |

अन्यवासरवत्काठे शयनान्‌ नोत्थितं मया ॥
anena svapna-vighnena
dirghena svanta-harina
anya-vasara-vat kale
Sayanan notthitam maya

anena — because of this; svapna— of the dream; vighnena —

distraction; dirghena— long; sva-anta— My mind; harind —
taking away; anya — other; vdsara— on days; vat — like; kdle
— on time; sayanat— out of bed; na — not; utthitam — arising
done; maya — by Me.

It’s because this long dream distracted Me that I didn’t get

out of bed on time like every other day.

COMMENTARY: When Mother YaSoda said nothing in response

but kept staring at Krsna with unblinking eyes, He suspected she
was worried He might be sick and had therefore overslept. To
free Yasoda of this anxiety, Krsna here tells her that it was be-
cause of His long dream that He failed to wake up on time. The
dream was so exceptionally convincing that it fooled Him into
thinking He was already awake.

TEXT 33

भो आर्य तन्महाश्चर्यमसम्भाव्यं न मन्यते |

भवता चेत्तदारण्ये गत्वा वक्ष्यामि विस्तरात्‌ ॥
bho arya tan-mahdascaryam
asambhavyam na manyate
bhavatd cet tadaranye
gatva vaksyami vistarat
644 / CHAPTER SEVEN

bhobh — O; arya — respected brother; tat— this; mahd-dscaryam

— most wonderful matter; asambhdvyam — impossible, na man-
yate — is not thought; bhavata — by You, cet — if; tada — then;
aranye — to the. forest; gatud — going; vaksyami—1 shall ex-
plain; vistarat— in detail.

Dear respected brother, if You don’t think this wonderful

matter impossible, 11 explain it to You in detail when We
go to the forest.

COMMENTARY: Baladeva might think that one could not see such
a complex dream in just a few minutes just before waking. Krsna
therefore assures Him that this was a dream He really had. Later
in the morning, Krsna says, when They have some time to sit
together, He will gladly describe it all.

TEXT 34

श्रीपरीक्षिदुवाच
एवं सम्भाष्य जननीमभिवन्द्य स सादरम्‌ |
वनभोग्येप्सुरालक््य रोहिण्योक्तोऽत्यभिज्ञया ॥
sri-pariksid uvdca
evam sambhasya jananim
abbivandya sa sadaram
vana-bhogyepsur dlaksya
robinyokto ‘ty-abbijnaya

Sri-pariksit uvdca — Sri Pariksit said; evam— thus; sambbhadsya

— speaking; jananim — to His mother; abhivandya — honoring;
sab— He; sa-ddaram — reverentially; vana—for the forest;
bhogya — of food, ipsub — desirous; dlaksya — being noticed;
robinya — by Rohini; uktab — addressed; ati-abhijnaya — who
was very expert.

Sri Pariksit said: After speaking in this way, Krsna offered

His mother proper respects. Then the very expert Rohini
 PURNA: The Complete PERFECTION / 645

sensed that Krsna wanted some food to take with Him to

the forest.

COMMENTARY: While in the forest, one generally eats such

simple things as rice mixed with yogurt. By observing the way
Krsna moved His lotus hands and by other signs of His body
language, Rohini, smart and practical, discerned that Krsna was
thinking about such forest food. She quickly reasoned that since
the artificial Mother Yasoda could not provide Krsna’s meal or
even say anything, Krsna might become suspicious if He were to
ask food from Yasoda and she failed to respond. To avoid this
potential disaster, Rohini moved into action before Krsna could
say anything about being hungry.

TEXT 35

श्रीरोहिण्युवाच
भो वत्स तव माताद्य ततिद्राधिक्यचिन्तया ।
त्वदेकपुत्रा SRA तदक बहुवार्तया ॥
Sri-rohiny uvdca
bho vatsa tava matadya
tan-nidradhikya-cintaya
tuad-eka-putra dubstheva
tad alam bahu-vartaya

§ri-rohini uvdca— Sri Rohini said; bhoh—O,; vatsa— child;

tava — Your; mata — mother; adya— today; tat— this; nidra
—of sleeping; ddhikya— about the excess; cintayd —with
worry; tvat— You; eka — whose only; putra — son; dubstha —
11; iva—as if; tat— therefore; alam— enough, babu — with
much; vartaya talk.

Sri Rohini said: Dear child, Your mother has no other son
but You. She was so worried today by Your extra sleeping
that now she feels a bit ill. So I think we have talked enough.
646 / CHAPTER SEVEN

TEXT 36

अग्रतो निःसृता गास्त्वं गोपाश्चानुसर द्रुतम्‌ |

मयोपस्कृत्य सदोग्यं वनमध्ये प्रेष्यते ॥
agrato nibsrta gas tvam
gopams canusara drutam
mayopaskrtya sad-bhogyam
vana-maddhye prahesyate

agratah — ahead; nibsrtab have gone out; gab — the cows;

tvam— You; gopadb —the cowherd boys; ca— and; anusara
— go follow; drutam— quickly; mayad— by me; upaskrtya —
being prepared; sat— nice; bhogyam— refreshments; vana-
madhye — into the forest; prabesyate — will be sent.

The cows and the boys tending them have already gone
ahead. You should quickly follow them. I will prepare
some nice refreshments for You and send them to You in
the forest.

TEXTS 37—38

श्रीपरीक्षिदुवाच
तथा
sia Gara रोहिणीं चाभिवाद्य a: |
स्थितं Hae मातुर्नवनीतं AA ॥
चोर्येणेव समादाय निज्येष्टं समाहयन्‌ |
अप्राप्यागरे गवां सङ्गे गतं न बुभुजे घृणी ॥
Sri-pariksid uvdaca
tatha vadantim su-snigdham
robinim cabhivddya sah
sthitam kara-tale mdatur
ndavd-nitam Sanair hasan
 PURNA: The Complete PERFECTION / 647

cauryendiva samddaya
nija-jyestham samadhvayan
aprapyagre gavam sange
gatam na bubhuje ghrni

$ri-pariksit uvdca — Sri Pariksit said; tatha — thus; vadantim —

spoken; su-snigdham — very affectionate; robinim — to Rohini;
ca — and; abhivadya — offering respects; sab — He; sthitam —
situated; kara-tale — in the hand; mdtuhb — of His mother; nava-
nitam — fresh butter; sanaib — slowly; hasan — smiling; caur-
yena— as theft; eva— even; samddaya — taking; nija— His;
jyestham—to the older brother; samadhvayan— calling out;
aprapya—not reaching; agre—ahead; gavadm—the cows;
sange— the company; gatam— gone; na bubhuje—He did
not eat; ghrmi— generous.

Sri Pariksit said: Krsna offered His respects to Rohini, who

had spoken to Him with such love. Then, with a smile
on His face, like a thief He stealthily took from Mother
Yasoda’s hand the butter she was holding. He then left to
join His older brother, calling out His name. Generous
Krsna did not eat this butter before reaching the cows.

COMMENTARY: It seems from Krsna’s cooperative response that

He trusted Rohini’s word as much as Mother YaSoda’s. He told
Rohini “I bow down to your feet” and offered her obeisances.
Visvakarma knew that Krsna loves fresh butter and that Mother
Yasoda therefore often has some in her hand ready to give to
Him. Visvakarma had fashioned his image of YaSoda accordingly.
While Krsna was occupied with Rohini and Yasoda, Balarama,
thinking that Krsna was back to normal, had already gone ahead.
He also had a confidential reason for leaving Krsna behind,
namely to leave Krsna free to meet alone with the gopis.

TEXT 39
भोग्यं माध्यािकं चाटुपाटवेन स्वमातर ।
सम्प्रार्थ्य पुरतो गत्वा गोपीः सम्भाष्य नर्मभिः ॥
648 / CHAPTER SEVEN

bhogyam madhyahnikam catu-

pdtavena sva-mdtarau
samprarthya purato gatva
gopih sambhasya narmabhih

bhogyam — food; mdadhya-ahnikam — for the midday; cdtu-

patavena— in a clever way; svd-mdtarau — His two mothers;
samprarthya — having requested; puratah — forth; gatvud— go-
ing; gopib — the gopis; sambhdsya — engaging in conversation;
narmabhib — with joking words.

In expertly pleasing words, Krsna had asked His two

mothers to make lunch for Him. Then He had set off, and
on the way He had met some of the gopis and enjoyed
some joking talks.

COMMENTARY: Krsna’s plaintive way of begging to be fed was

devised to give His mothers the greatest pleasure. All of Krsna’s
dealings in Vraja were meant to give pleasure to His devotees.

TEXT 40
रुन्धानो वेणुनादेर्गा वर्तमानां सहाकिभिः |
राधिकामग्रतो टब्घरा सनर्मस्मितमब्रवीत्‌ ॥
rundhano venu-nddair ga
vartamdnam sahalibhih
rddhikam agrato labdhva
Sad-narma-smitam abravit

rundhanab — making stop; venu—of His flute; nddaib—

with the vibrations; gah — the cows; vartamdndm— who was
present; saha-dlibhib —with Her girlfriends; radhikam— Sri
Radhika; agratab — ahead; labdhvd — finding; sa-narma — with
witty comments; smitam— and smiles; abravit— He spoke.

As He continued walking, playing His flute to keep the

cows from wandering off, He then came upon Sri Radhika
 PURNA: The Complete PERFECTION / 649

with Her girlfriends and spoke to Her with witty com-

ments and charming smiles.

COMMENTARY: The first group of gopis Krsna met was headed

by Candravali. After talking a while with them, Krsna went on
further and met Sri Radha and Her girlfriends. This means that
earlier, when the gopis had left their houses, they had dispersed
themselves in various groups on the road to see Krsna going to
the forest.
The ladies of Mathura speak of the young gopis who go out
to see Krsna:

pratar vrajdd vrajata avisatas ca sayam

gobhib samam kvanayato ‘sya nisamya venum
nirgatya turnam abalah pathi bhuri-punyadb
pasyanti sasmita-mukham sadayavalokam

“Hearing Krsna playing His flute as He leaves Vraja in the morn-

ing with His cows or returns with them at sunset, those young
girls quickly come out of their houses to see Him. They must
have performed many pious activities to be able to see Him as
He walks on the road, His smiling face mercifully glancing upon
them.” (Bhdgavatam 10.44.16)

TEXT 4I
श्रीनन्दनन्दन उवाच
प्राणेधरि cea भक्तमेकाकिनं च माम्‌ |
सम्भाषसे कथं नाद्य तत्कि Tala मानिनी ॥
sri-nanda-nandana uvdca
pranesvari rahah-praptam
bhaktam ekdkinam ca mam
sambhasase katham naddya
tat kim vrttadsi manini

§ri-nanda-nandanah uvdca — Sri Nanda-nandana said; prana-

isvari— O mistress of my soul; rahab— in a secluded place;
650 / CHAPTER SEVEN

praptam — obtained; bhaktam— to Your devotee; ekakinam —

alone; ca — and; mam — Me; sambhdsase — You speak; katham
— why; na— not; adya — today; tat— thus; kim — with what;
vrtta — busy; asi— You are; mdnini— proud lady.

Sri Nanda-nandana said: O mistress of My soul, why don’t

You speak to Me, Your devotee, whom You’ve now met ina
secret place? What are You so busy with, My proud lady?

TEXT 42

अपराधं मया किं ते नूनं ज्ञातमहो त्वया |

सर्वज्ञेऽद्यतनस्वप्रवृत्तं तत्तन्ममाखिलम्‌ ॥
aparadham maya kim te
nunam jndtam aho tvaya
sarva-jne ‘dyatana-svapna-
urttam tat tan mamakhilam

aparadham — offense; maya — by Me; kim — what; te—against

You; nunam— indeed; jndtam— known; abo— oh; 1८८1८ —
by You; sarva-jne O knower of everything; adyatana — of to-
day; svapna—in the dream; vrttam—what happened; tat
tat— various; mama — My; akhilam — all.

How did I offend You? O omniscient one, You must know

everything that happened today in My dream.

COMMENTARY: There was no other evident reason for Srimati

Radharani’s being angry at Him, so Krsna concluded She must
have been upset because of His dream that morning. She must
have had the mystic power of knowing everything, past, present,
and future, including what He had dreamed, what He had re-
vealed to His mother about His dream, and what He was going
to say to Sri Radha about it. Krsna began presenting these
thoughts to Srimati Radharani, hoping to divert Her from Her
anger. He was not put off by Her standing silent like a statue,
 PURNA: The Complete PERFECTION / 651

because in the past His girlfriends in Vraja had acted like this
many times when the excessive ecstasy of love for Him had left
them stunned. They often reacted this way to His joking words
when shocked by the strength of His wit. And in His present
unusual mood He could easily imagine that Sri Radha was refus-
ing to speak to Him because She was angry.

TEXT 43

त्वां विहायान्यतो गत्वा विवाहा बहवः कृताः |

तासां क्ितिपपुत्रीणामुद्यतानां मृतिं प्रति |
पत्रपोत्रादयस्तत्र जनिता दूरवर्तिना ॥
tvam vibayanyato gatva
vivaha bahavah krtahb
10754077 ksitipa-putrinam
udyatanam mrtim prati
putra-pautradayas tatra
janita dura-vartina

11477 — You; vibaya — leaving; anyatah — elsewhere; ९८1८८ —

going; vivdhab — marriages; bahavabh — many; krtab — done;
tasam — of those; (९७11-८ — of kings; putrinam — of the daugh-
ters; udyatandm — preparing; myrtim prati— for death; putra-
pautra-ddayah — sons, grandsons, and so on; tatra— there;
janitab — begotten; diira-vartinad—by Me, who was in the
distant place.

I left You and went elsewhere. In that distant place, I mar-

ried many princesses, who had been preparing to end
their lives, and I fathered sons, grandsons, and great-
grandsons.

COMMENTARY: Krsna rescued the sixteen thousand princesses

kidnapped by Bhaumasura, but they could not simply thank
Krsna and return to their families. Since they had already stayed
652. / CHAPTER SEVEN

in a man’s house, no respectable princes would ever marry

them. Only Krsna could save them from a shame they could
otherwise end only by suicide, and only He could marry them all.

TEXT 44

अस्तु तावदिदानीं तद्‌ गम्यते त्वरया वने |

सन्तोषदे प्रदोषेऽद्य मया त्वं मोदयिष्यसे ॥
astu tavad idanim tad
gamyadte tvarayd vane
santosa-de pradose ‘dya
maya tvam modayisyase

astu — let that be; tavat— as it may; idanim— now; tat—thus;

gamyate — | have to go; tuaraya — quickly; vane — to the for-
est; santosa-de—O giver of satisfaction; pPradose— at dusk;
dadya — today; maya — with Me; tuam— You; modayisyase —
will enjoy.

Anyway, right now I have to go to the forest. Tonight at

dusk, O bestower of satisfaction, You will enjoy with Me.

4 1;

श्रीपरीक्षिदुवाच
इत्थं सपुष्पविक्षेपं वदन्‌ दृष्टा दिशोऽखिल्ाः |
तां सचुम्बनमाकिग्य गोगोपैः सङ्गतोऽग्रतः ॥
Sri-partksid uvdca
ittham sa-puspa-viksepam
(८1८1८117 drstva diso ’khilah
tam sa-cumbanam dlingya
go-gopaib sangato ‘gratab

Sri-pariksit uvdca — Sri Pariksit said; ittham— thus; sa— with;

puspa — of flowers, viksepam — a throw; vadan — saying, drstvd
 PURNA: The Complete PERFECTION / 653

— looking; disab — in the directions; akhilab — all; tam — Her:

sa-cumbanam — with kisses; dlirgya— embracing; go— with
the cows; gopaib — and the cowherd boys; sarigatab — to meet;
agratabh — forward.

Sri Pariksit continued: Having said this, Krsna threw a

handful of flowers at Sri Radha, looked all around, and
then embraced and kissed Her. He then went ahead to
meet the cows and cowherd boys.

10110

अदृष्टपूर्वं व्रजवेरामदुतं
महामनोज्ञं मुरलीरवान्वितम्‌ |
यदान्वभूत्छेहभरेण देवकी
तदैव वुद्वाप्यजनि सुतस्तनी ॥
ddrsta-purvam vraja-vesam adbhutam
mahd-manojnam murali-ravanvitam
yadanvabhut sneha-bharena devaki
tadaiva vrddhdpy ajani snuta-stani

ddrsta — not seen; purvam — previously; vraja— of Vraja; ve-

sam — His dress; adbhutam — wonderful; mahd-manab-jnam
— all-attractive; murali— on the flute; rava — by vibration; an-
vitam — accompanied; yada — when; anvabhut— she experi-
enced; sneha-bharena — due to her great love; devaki — Devaki;
tada eva— at that very moment; vrddha— elderly; api— al-
though; ajani— she became; snuta— moistened; stani— her
breasts.

As Devaki saw for the first time how wonderfully and all-
attractively Krsna was dressed for Vraja and how He was
playing His flute, milk started flowing from her breasts in
great love, even though she was no longer young.
654 / CHAPTER SEVEN

COMMENTARY: Krsna has special ecstatic feelings for His devo-

tees, as described in the previous several verses. This is the
ultimate greatness of God. Reciprocally, Krsna’s devotees have
incomparable affection for Him, which they each show in their
own individual ways.

1.17

रुक्मिणीजाम्बवत्याद्याः पुरानुत्थेन किचित्‌ |

महाप्रेम्णा गता मोहं घेर्यहान्यापतन्‌ क्षितो ॥
rukmini-jambavaty-ddyab
puranutthena karbicit
mahd-premna gata moham
dhairya-hanyapatan ksitau

rukmini-jambavati-ddyab — Rukmini, Jambavati, and other

queens, purd — earlier; anutthena — not arisen; Rarhicit — ever;
mahd-premna — by the intense love; gatab — gone, moham —
to bewilderment, dhairya — their composure; hanya — because
of losing; apatan — they fell; ksitaiu — to the ground.

Rukmini, Jambavati, and other queens, bewildered by an

intensity of love they had never felt before, lost their com-
posure, fainted, and fell to the ground.

COMMENTARY: Krsna’s queens were all noble ladies, careful to

behave seriously in public. But the exceptional attraction they at
this moment felt for Krsna defeated their gravity. They were ac-
customed to seeing Krsna dressed as a prince, not a cowherd.
Now they could no longer control their emotions and finally could
not even retain their outward consciousness.

TEXT 48

वृद्धा च मत्ता सह सत्यभामया

कामस्य वेगादनुकुर्वती मुहुः |
 PURNA: The Complete PERFECTION / 655

आलिङ्गनं चुम्बनमप्यधावद्‌
धतुं हरिं बाहुयुगं प्रसार्य ॥
vrddha ca matta saha satyabhamaya
kamasya vegdd anukurvati muhub
dlinganam cumbanam apy adhdvad
dhartum harim babu-yugam prasarya

vrddha — the old lady (Padmavati); ca — and; mattad — intoxi-

cated; saha-satyabhamayd — along with Satyabhama; kamasya
—of lust; vegat— because of the force; anukurvati— acting
out; muhbub — repeatedly; alinganam— embracing; cumbanam
— kissing; api— and; adhdvat— ran after; dhartum — to catch;
harim— Krsna; bdhbu-yugam—her two arms; prasdrya—
extending.

Even old Padmavati became intoxicated. Driven by lust,

she as well as Satyabhama acted out embracing and kissing
Krsna again and again and ran after Him, arms extended,
to try to catch Him.

TEXT 49

पुरा तदर्थानुभवादिवासौ
कथच्िदादित्यसुतावलम्न्य |
रामं समं प्राज्ञवरोद्धवेन
बलाद्विकृष्यावर्रोध ते द्र ॥
pura tad-arthanubhavad ivdsau
kathancid aditya-sutavalambya
Samam samam prdjna-varoddhavena
balad vikrsyavarurodha te dve

(01/14 — in earlier times; tat-artha — in such matters, anubbavat

—because of being experienced; iva— indeed; asau— she;
kathancit — somehow; Gditya-suta — Kalindi, the daughter of
656 / CHAPTER SEVEN

the sun-god; avalambya — resorting; Samam— to calmness; sd-

mam — along with; prajria— of wise persons; vard — the best;
uddhavena — Uddhava; balat—by force; vikrsya— dragging
back; avarurodha— she stopped; te— them; dve— the two.

Kalindi, the daughter of the sun-god, had seen Krsna like

this before. Being very intelligent, she somehow calmed
herself down. She and Uddhava grabbed Satyabhama and
Padmavati and dragged them back.

COMMENTARY: Queen Kalindi in Dvaraka and the river Yamuna

in Vrndavana are one and the same person. Thus she alone among
the Dvaraka queens had known Krsna during His cowherding
days. This is at least the external reason why Kalindi, in this situa-
tion, was able to stay sober; but the fact is that she also had to
struggle to remain calm just to help Brahma carry out his plan for
dispelling Krsna’s bewilderment. Kalindi caught hold of Satya-
bhama, and Uddhava caught Padmavati.

ESSE S'O

गोविन्ददेवस्त्वनुचारयन्‌ गा
गतः पुरस्तादुदधि निरीक्ष्य |
तं मन्यमानो यमुनां प्रमोदात्‌
सखीन्‌ विहाराय समाजुहाव ॥
govinda-devas tv anucdrayan ga
galtah purastad udadhim niriksya
lam manyamdno yamunam pramodat
sakhin vibaraya samajubava

govinda-devab — Govindadeva; ti — but; anucdrayan — herd-

ing; gab — His cows; gatahb — went, purastat — forward; uda-
८0111 — the sea; niriksya — seeing; tam — that; manyamdnabh
— thinking; yamunam— the Yamuna; pramodat— with delight;
sakhin — His friends; vibdraya— for playing; samdjuhdava —
He called.
 PURNA: The Complete PERFECTION / 657

Meanwhile Lord Govinda went ahead, tending His cows.

When He saw the ocean before Him, He thought it was the
Yamuna, and with delight He called His friends to come
play in the river.

COMMENTARY: The scene now focuses again on Krsna. The Ara-

bian Sea rings Dvaraka like a fortress moat, and its dark blue
color made Krsna think it was the river Yamuna.

१९.11

गताः कुत्र वयस्याः स्थ श्रीदामन्‌ ASOT |

सवे भवन्तो धावन्तो वेगेनायान्तु हर्षतः ॥
gatah kutra vayasyah stha
Sridaman subalarjuna
sarve bhavanto dhavanto
vegenaydntu harsatah

gatab — gone; kutra— where; vayasyab — O friends; stha —

are you; Sridaman — O Sridama; १८८८ — O Subala; arjuna —
O Arjuna; sarve—all; bhavantah — you; dhavantab — run-
ning; vegena — with haste; dydntu — please come; harsatab —
happily.

“My dear friends, where have you gone? O Sridama, Subala,

Arjuna! Happily come here, quickly!

11. 2

कृष्णायां पाययित्वा गा विहराम यथासुखम्‌ |

मधुरामलशीताम्बुवाहिन्यामवगाद्य च ॥
krsnayam payayitvd ga
vibarama yatha-sukham
madhuramala-sitambu-
vahinyam avagdhya ca
658 / CHAPTER SEVEN

krsnayam— in the Krsna River; payayitua — making drink; gab

—the cows; vibardma— let us play; yathd-sukham— as we
like; madhura — gentle; amala — clear; Sita — and cool; ambu
— water; vahinyam — who is carrying; avagdbya — submerging
ourselves; ca — and.

“We can let our cows drink water from this river Yamuna,
and we can play as much as we want, swimming in her
gently flowing clear cool water.”

gauge
एवमग्रे सरन्‌ गोभिरम्बुधेर्निकटं गतः |
महाकटोकमालमिः कोकाहलवतोऽच्युतः ॥
evam ८९१८ saran gobhir
ambudher nikatam gatab
maha-kallola-malabhib
kolahala-vato ‘cyutah

evam — thus, agre— further, saran — going; gobhib — with the

cows; ambudhbeh —to the sea; nikatam— close; gatab— He
came; mahd-kallola — of mighty waves; malabhib — by streams;
kolahala-vatab — roaring, acyutabh — Sri Acyuta.

Thus Lord Acyuta went on further with the cows and

neared the sea, where mighty roaring waves came one
after another.

TEXT 54
सर्वतो वीक्ष्य तत्तीरे प्रकटां स्वां महापुरीम्‌ ।
आलक्ष्य किमिदं क्वाहं कोऽहमित्याह विस्मितः ॥
sarvato viksya tat-tire
prakatam svam maha-purim
dlaksya kim idam kvaham
ko ‘ham ity dha vismitab
 PURNA: The Complete PERFECTION / 659

sarvatah — all around; viksya — looking; tat— of it (the sea);

tire—on the shore; prakatam— visible; svuam— His own;
mahd-purim — great city; dlaksya— noticing; kim — what;
idam — this; kua— where; aham—1; kah— who; aham— I:
iti— thus; dba — He said; vismitab — surprised.

When Krsna looked around the seacoast, He noticed His

own great city visible in the distance. Krsna was surprised
and exclaimed, “What is this? Where am I? Who am I?”

COMMENTARY: Coming out of the forest and beholding more

clearly the vast water before Him, Krsna saw the crashing waves
and to the side at a distance a huge city. Addressing no one in
particular, Krsna reacted spontaneously with these questions:
“What is the ocean in front of Me? Is there such an ocean in Vraja-
bhumi? Or am I somewhere else? But how can the son of Nanda
Maharaja be somewhere else? Or am I someone else? If I am sup-
posed to be a great prince, then why am I so unsuitably dressed?”

TEXT §5
इत्येवं ASAP ASS महार्णवम्‌ |
पुरीं चालोचयन्‌ प्रोक्तः श्रीमत्सट्र्षणेन सः ॥
ity evam sa-camatkaram
mubur jalpan maharnavam
purim cdlocayan proktab
Srimat-sankarsanena sab

iti— with these words; evam— 11115; sa-camatkdram — in as-

tonishment; miuhub— over and over; jalpan— saying; maha-
arnavam— at the great sea; purim—at the city; ca— and;
Glocayan — looking; proktab—told; srimat-sankarsanena —
by Lord Balarama; sab — He.

Astonished, He spoke these words again and again as He

gazed at the vast ocean and the city. Then Lord Balarama
told Him something.
660 / CHAPTER SEVEN

COMMENTARY: Krsna was hesitant to decide whether what He

was seeing was real or not. His elder brother had to settle the
question for Him.

TEXT 56

श्रीबकदेव उवाच
आत्मानमनुसन्धेहि वेकुण्टेश्वर मत्प्रभो ।
अवतीर्णोऽसि भूभारहाराय ज्ञापितोऽमरेः ॥
Sri-baladeva uvdca
atmanam anusandhehi
vaikunthesvara mat-prabho
avatirno ’si bhu-bhara-
haraya jndpito ‘maraib

$ri-baladevah uvaca — Sri Baladeva said; dtmadnam— Yourself;

anusandhehi— please consider; vaikuntha-isvara — O Lord of
Vaikuntha; mat-prabho — O My master; avatirnabh — descended;
asi— You have; bhu-bhara— the earth’s burden; badraya — for
removing; jrdpitab — requested; amaraib — by the demigods.

Sri Baladeva said: O My master, Lord of Vaikuntha, please

consider who You are. You were asked by the demigods to
descend to remove the burden of the earth.

TEXT 57

दुष्टान्‌ सहर तच्छिष्टान्‌ प्रतिपालय सम्प्रति |

यज्ञं पैतृस्वसेयस्य धर्मराजस्य सन्तनु ॥
dustan samhara tac-chistan
pratipdlaya samprati
yajnam paitr-svaseyasya
dharma-rdjasya santanu
 PURNA: The Complete PERFECTION / 661

dustan — wicked persons; sambara— please destroy; tat—

other than them; sistan — the remaining people; pratipdlaya —
please protect; samprati— now; yajnam— the sacrifice; paitr-
svaseyasya — of Your cousin; dharma-rdjasya — Dharmaraja
(Yudhisthira); santanu — please execute.

Now please destroy the wicked and protect everyone else.

Your cousin Dharmaraja, King Yudhisthira, has under-
taken a sacrifice. Please see to getting it performed.

COMMENTARY: Balarama here requests Krsna to think of Himself

as the Lord of Vaikuntha, and of Balarama as His aide, Ananta
Sesa. Even though Krsna is indeed the son of Nanda Maharaja,
He should now carry out the mission for which He and Balarama
have descended from Vaikuntha. Of course They had actually
descended from Goloka Vrndavana, but Goloka and Vaikuntha
are in many respects nondifferent. When Krsna descends to this
world, He brings within Himself all of His personal expansions,
including the Lord of Vaikuntha; thus when He comes from
Goloka He is simultaneously coming from Vaikuntha.
Krsna’s main purpose for descending is to distribute the spe-
cial kind of pure love found only at His own lotus feet, by playing
His pastimes in Sri Vrndavana-dhama. Dvaraka is not the suitable
place for this purpose. But if Krsna turns His mind to this main
objective, Balarama thinks, He is likely to become completely un-
settled again. Therefore Balarama calls Krsna Vaikunthesvara in-
stead of GolokeSvara, and tactfully points out that Krsna’s current
task is to relieve the earth of its burden by destroying evildoers
and protecting law-abiding citizens. Most immediately, Yudhi-
sthira needs Krsna’s support for the Rajasuya-yajna. After achiev-
ing these secondary aims, Balarama implies, Krsna will be free to
absorb Himself in His first aim without impediments.

TEXT 58

प्रतिषठितस्त्वयैवासो चक्रवर्ती युधिष्ठिरः |

अनुशात्वादिदुष्टानां बिभेति वरविक्रमात्‌ ॥
662 / CHAPTER SEVEN

pratisthitas tvayaivasau
cakravarti yudhisthirab
anusdlvddi-dustanam
bibbeti vara-vikramat

pratisthitab — established; tuaya — by You; eva — indeed; asau

— he; cakravarti— as the emperor; yudhisthirab —Yudhisthira;
anusdalva — of Salva’s younger brother; @di— and other; dusta-
nam — villains; bibheti— is afraid; vara-vikramat— because of
their exceptional strength.

You have established Yudhisthira as emperor, but he is in-

timidated by Salva’s younger brother and by other exceed-
ingly powerful villains.

COMMENTARY: Yudhisthira will not dare face the challenge of

staging the Rajastya sacrifice unless Krsna encourages Him, and
several opponents like King Anusalva first need to be removed.

TEXT 59
तत्तत्र गत्वा तान्‌ हन्तुं यतस्व यदुभिः सह |
तवेव वैरतस्ते हि तावकान्‌ पीडयन्ति तान्‌ ॥
tat tatra gatva tan bantum
yatasva yadubbib saha
tavaiva vairatas te hi
tavakan pidayanti tan

tat— therefore; tatra— there; gatud — going; tan — them; han-

tum — to kill; yatasva — please try; yadubbib saba— together
with the Yadus; tava — of You; eva — alone; vairatab — because
of hatred; te they; bi— indeed; tavakan— Your devotees:
pidayanti— are persecuting; tan — them.

Please, therefore, go to Yudhisthira and with the help of

the Yadus try to kill his enemies, who are persecuting Your
devotees out of hatred for You.
 PURNA: The Complete PERFECTION / 663

COMMENTARY: These words are aimed at inducing Krsna to put

aside the exalted sweet taste of intimate love and assume in-
stead the contrary mood of militant anger. To stir up Krsna’s fury,
Balarama suggests here that without the help of the Yadus Krsna
might be unfit to kill these enemies. These enemies are Krsna’s,
since Yudhisthira does not consider anyone an enemy.

TEXT 60

श्रीपरीक्षिदुवाच
एव रसान्तरं नीत्वानुजं स्वस्थयितुं वचः |
यदुक्तं बलरामेण श्रत्वा भावान्तरं गतः ॥
Sri-partksid uvdca
evam rasdntaram nitvd-
nujam svasthayitum vacah
yad uktam balaramena
Srutvad bhavantaram gatab

Sri-pariksit uvdca — Sri Pariksit said; evam— thus; rasa — to an

ecstatic mood; antaram— different; nitud— being brought;
danu-jam — His younger brother; svasthayitum— {0 bring to a
normal state; vacab—the words; yat— which; uktam— spo-
ken; balaramena— by Balarama; srutvd — hearing; bhava—a
mood; antaram — different; gatab — He obtained.

Sri Pariksit said: Balarama spoke these words to change

His younger brother’s ecstatic mood and bring Him back
to normal. Indeed, upon hearing what Balarama said,
Krsna did change His mood.

COMMENTARY: Before hearing these words, Krsna was swim-

ming in the prema-rasa of the most confidential loving dealings,
but now He was in a heroic mood. Thus in the next verse Pariksit
will refer to Him as Bhagavan.
664 / CHAPTER SEVEN

(07

जगाद भगवान्‌ HST भ्रातः गात्वानुजादयः |

के ते वराका हन्तव्या गत्वैकेन मयाधुना ॥
jagada bhagavan kruddho
bhratab salvuanujadayab
ke te varaka hantavya
gatvaikena maydadhuna

jagada— said; bhagavan — the Personality of Godhead; krud-

dhah — becoming angry; bhratab — O brother; sdlva-anu-ja —
Salva’s younger brother; @dayab— and the others; ke— who;
te— they; vardkab — useless creatures; hantavyah — fit to be
killed; gatuad — gone; ekena— alone; mayd— by Me; adhuna
— now.

The Personality of Godhead grew angry and said, “Brother,

who are those useless creatures — Salva’s younger brother
and those like him? I will go by Myself and kill them at once!

10.102

भवान्‌ प्रत्येतु सत्यं मे सप्रतिज्ञमिदं वचः ।

इत्थं प्रसद्गसङ्गत्या मुग्धभावं जहौ प्रभुः ॥
bhavan pratyetu satyam me
sd-pratijnam idam vacah
ittham prasanga-sangatya
mugdha-bhavam jahau prabbuh

bhavan — Your good self; (1८11८11८ — should believe; satyam—

true; me— My; sa-pratijnam— with a promise; idam— these;
vacah — words; ittham — thus; prasariga — of the current mo-
ment; sarigatya — by the circumstances; m ugdha-bhdvam— His
confusion; jahau — gave up; prabhub — Lord Krsna.
 PURNA: The Complete PERFECTION / 665

“Trust these words of Mine as true. They give My firm

promise.” In this way the circumstances of the moment
made Lord Krsna forget His confusion.

COMMENTARY: Krsna’s bewilderment was in fact His complete

rapture in the highest prema-rasa, but for now He had to refrain
from those ecstasies.

TEXT 63

परितो Heroes श्रीमदद्रारवतीश्चरम्‌ |

श्रीयादवेन्द्रमात्मानं प्रत्यभिज्ञातवांस्तदा ॥
parito mubur alokya
srimad-dvaravatisvaram
Sri-yddavendram atmadnam
pratyabhijnatavams tada

paritah — around; muhub— again; dlokya— looking; srimat

— divine; dvdravati — of Dvaraka; isvaram — the master; Sri —
divine; yadava — of the Yadus; indram—the king; adtmanam
— Himself; pratyabhijndtavan — He recognized again; tadad —
then.

Looking around again, Krsna remembered that He was the

master of Sri Dvaraka, the divine king of the Yadavas.

TEXT 64

प्रासादाभ्यन्तरे AA सस्माराथ करे स्थिताम्‌ ।

वरीं स्वस्याग्रजस्यापि वन्यवेशं च दष्टवान्‌ ॥
prasadabhyantare suptam
sasmaratha kare sthitam
vamsim svasyagrajasyapt
vanya-vesam ca drstavan
666 / CHAPTER SEVEN

prasdada— the palace; abhyantare — inside; suptam— asleep;

sasmdra — remembered; atha— then; kare — in His hand; sthi-
tam — placed; vamsim— a flute; svasya — of His own; agra-
jasya — older brother; api— also; vanya-vesam— the forest
dress; ca — and; drstavan — He saw.

He remembered He had been sleeping inside the palace.

Then He saw the flute in His hand, and Himself and His
older brother dressed like forest dwellers.

TEXT 65

Tat बहिःप्रयाणेन TTA च ।

विस्मयं Aaa चापो जहास हदि भावयन्‌ ॥
purya bahib-prayanena
go-pdlanam aveksya ca
vismayam samsayam capto
jabasa 01८47 bhavayan

puryab — of the city; 0८010 — outside; prayanena — with move-

ment; go-palanam — the tending of the cows; aveksya— see-
ing; ca and; vismayam surprise; samsayam— doubt; ca
— and; adptab — experiencing; jabdsa — He laughed; brdi— in
His mind; bhadvayan — pondering.

Krsna perceived He had gone out of the city to tend cows,

and this filled Him with surprise and doubt. He laughed as
He pondered it.

COMMENTARY: Now aware of Himself as the prince of Dvaraka,

Krsna had to reckon with the obvious facts that He and Balarama
were dressed like cowherd boys and had been tending cows
along the shore of the ocean. He wondered why They were acting
like this and whether these things were actually happening or
were some sort of illusion. He laughed at His own inability to
figure this out and at His long lapse from normal consciousness.
 PURNA: The Complete PERFECTION / 667

TEXT 66

ततो sour: स्मित्वा तदीयहदयङ्गमः |

सर्वं ब्रह्यकृतं तस्याकथयत्तत्सहेतुकम्‌ ॥
tato haladharabh smitva
tadiya-hrdayan-gamah
sarvam brahbma-krtam tasyda-
kathayat tat sa-hetukam

tatab — then; haladharah — Balarama; smitud — smiling; tadiya

— His (Krsna’s); brdayam-gamah — understanding the heart;
sarvam — all; brabma — by Brahma; krtam — done; tasya — to
Him; akathayat — He told; tat— that, sa-hetukam — along with
the reasons.

His brother Balarama understood what Krsna was think-

ing. Smiling, Balarama explained that this was all Brahma’s
arrangement and told Krsna the reasons why it had been
done.

COMMENTARY: Having ascertained from Krsna’s laughter that

Krsna had finally calmed down, Balarama was able to explain
to Him how Brahma had planned this scheme to bring Him
back to normal and how Garuda and the others had carried out
the plan.

DEOL OF

ततो हीण इव ज्येष्ठमुखं परयन्‌ स्मितं श्रितः |

Mugs aaa स्रापितो धृकिधूसरः ॥
tato brina iva jyestha-
mukham pasyan smitam sritab
ramenodvartya tatrabdhau
snapito dhuli-dhusarah
668 / CHAPTER SEVEN

tatah — then; hrinab — embarrassed; iva — as if; jyestha— of

His elder brother; mukhbam— at the face; pasyan — looking; smi-
tam—a smile; Sritab — assuming; ramena— by Balarama; ud-
vartya — being wiped clean; tatra—there; abdhbau— in the
sea; sndpitah — bathed; dhili-dhtusarah — covered with dust.

Krsna then looked at His brother’s face and smiled as if

embarrassed. And since Krsna’s body was covered with
dust, Balarama wiped Him clean and bathed Him in the sea.

COMMENTARY: As indicated by the word iva, Krsna had no rea-

son to be embarrassed. His behavior all along had been totally
praiseworthy. In Krsna’s own words to Uddhava, jugupsd brir
akarmasu: “Real modesty means being disgusted with improper
acts.” (Bhdgavatam 11.19.40) If one has indulged in illicit acts,
one should feel shame and condemn one’s own wrong behavior.
But Krsna felt no shame; He simply looked at Balarama and
smiled.
Balarama took care to wipe the dust off Krsna, dust most
likely picked up while Krsna was herding the cows in the manu-
factured Vrndavana or else earlier, while Krsna was rolling around
inside the palace in His uncontrollable ecstasy.

TEXT 68

तदानीमेव सम्प्राप भगवद्वावकोविदम्‌ |

आस्ट्यालक्षितस्तार्ध्यं निजप्रासादमागतः ॥
tadanim eva sampraptam
bhagavad-bhdva-kovidam
arubydlaksitas tarksyam
nijd-prasddam adgatah

tadanim eva— at that very moment: sampraptam — who ar-

rived; bhagavat — of the Lord; bhava — of the moods: kovidam
—the expert knower; druhya— mounting; alaksitab — un-
seen; tarksyam — Garuda, the son of Tarksya; nija-prasadam —
to His palace; dgatah — went.
 PURNA: The Complete PERFECTION / 669

At that moment Garuda arrived, because he understood the

Lord’s moods perfectly well. Krsna mounted him and re-
turned unseen to His palace.

TEXT 69

सर्वजञेनोद्रवेनाथ देवकीरुक्मिणीमुखाः |
प्रबोध्यान्तःपुरे देव्यो भगवत्पार्धमापिताः ॥
sarva-jnenoddhavenatha
devaki-rukmini-mukhah
prabodhyantab-pure devyo
bhagavat-parsvam apitab

sarva-jnena — by the all-knowing; uddhavena — Uddhava; atha

— then; devaki-rukmini-mukhadb — headed by Devaki and Ruk-
mini; prabodhya— being informed; antab-pure— to the pal-
ace; devyah — the queens; bhagavat — of the Lord; parsvam —
to the side; a@pitab — were brought.

The all-knowing Uddhava informed Devaki, Rukmini, and

the others what was happening. He brought all the queens
back to the palace, to Lord Krsna’s side.

COMMENTARY: Uddhava arranged for the gossip-monger Padma-

vati to attend to some business elsewhere, because she would be
out of place in the confidential discussions about to begin.

TEX a7

माता च देवकी पुत्रमाशीर्भिरमिनन्द्य तम्‌ ।

भोगसम्पादनायास्य कालाभिज्ञा द्रुतं गता ॥
mata ca devaki putram
dsirbhir abhinandya tam
bhoga-sampadandydsya
kdlabhijnad drutam gata
670 / CHAPTER SEVEN

matd — His mother; ca — and; devaki — Devaki; putram — her

son; asirbhib — with blessings; abhinandya — greeting; tam —
Him; bhoga—the meal; sampddandya— for preparing; asya
— His; kdla— of the time; abhijid—well aware; drutam—
quickly; gata — went.

Mother Devaki greeted her son with blessings. Well aware

of what time it was, she quickly went to prepare His meal.

COMMENTARY: Devaki’s excusing herself from the company of

Krsna’s queens left Krsna at liberty to discuss with them frankly
the matter which is the essential message of this chapter — the
supreme devotion of the young gopis of Vraja. Krsna felt too
much filial reverence for His mother to talk about this openly in
her presence. She knew that it was time to cook for Krsna, and
on a deeper level she also understood that now she ought to
take her leave.

7.1
स्तम्भाद्यन्तरिताः सत्यो देव्योऽतिष्ठन्‌ प्रभुप्रियाः |
सत्यभामा न तत्रागात्तां कृष्णोऽपृच्छदुद्भवम्‌ ॥
stambhddy-antaritah satyo
devyo 'tisthan prabhu-priyab
satyabhama na tatrdgat
tam krsno ‘prcchad uddhavam

stambha-ddi— by columns and so on; antaritab — hidden: sat-

yah — being; devyab — the queens; atisthan — stood; prabbu-
priyab — dear to the Lord; satyabhama — Satyabhama; na -
not; tatra— there; dgdt— came; tam— about her; krsnahb—
Krsna; aprcchat — asked; uddhavam — from Uddhava.

The beloved queens of the Lord stayed hidden behind ob-

jects such as columns, not approaching Him. But Satya-
bhama had not come there with the others, so Krsna asked
about her from Uddhava.
 PURNA: The Complete PERFECTION / 671

TEXTS 72-73

श्रीहरिदास उवाच
वृन्दावने यदा जातो विजयो रेवतार्चिते ।
प्रभोस्तदातनं भावमबुधभ्रामकं परम्‌ ॥
कमप्यालोक्य देवीभिः सह तत्रैव दूरतः |
स्थिता निलीय दुरबुद्धिर्चे पद्मावती खला ॥
Sri-hari-dadsa uvdaca
vrndavane yada [4/0
vijayo raivatarcite
prabhos tadatanam bhavam
abudha-bhramakam param

kam apy alokya devibhib

saha tatraiva diratah
sthita niliya durbuddbhir
uce padmavati khala

Sri-hari-dasah uvaca— Sti Haridasa Uddhava said; vrnddvane

— {0 Vrndavana; yada — when; jdtah — occurred, vijayab — the
glorious excursion; raivata — by the Raivata Hill; arcite— served;
prabhoh — of the Lord; tadatanam — of that occasion; bhdvam
— the mood; abudha — to the unintelligent; bbramakam — be-
wildering; param — only; kam api— certain; dlokya— being
perceived, devibhib saba—along with the queens; tatra—
there; eva — indeed; duratah — at a distance; sthita — standing;
niliya — hidden; durbuddhib — whose intelligence was bad; tice
said; padmavati — Padmavati; khala — spiteful.

The Lord’s servant Uddhava replied: When You took Your

glorious excursion to Vrndavana, which is embraced by
Raivata Hill, Your special mood might have bewildered the
unintelligent, but your queens were able to perceive it.
They therefore hid themselves, watching from a distance.
Then the spiteful, weak-minded Padmavati addressed them.
672 / CHAPTER SEVEN

COMMENTARY: Uddhava is sometimes called Haridasa. Sukadeva

Gosvami therefore says:

sarid-vana-giri-dronir
viksan Rusumitdn druman
krsnam samsmadrayan reme
hari-ddso vrajaukasam

“Seeing the rivers, forests, mountains, valleys, and flowering trees

of Vraja, Haridasa Uddhava enjoyed inspiring the inhabitants of
Vrndavana by reminding them of Lord Krsna.” (Bhagavatam
10.47.56)

TEXTS 74-75

देवक्यरे पुण्यहीने रे रे रुक्मिणि दुर्भगे |

सत्यभामेऽवरे हन्त जाम्बवत्यादयोऽवराः ॥
परयतेदमितोऽर्वाक्‌ स्वमभिमानं विमुञ्चत |
आभीरीणां हि दास्याय तपस्यां कुरुतोत्तमाम्‌ ॥
devaky are punya-hine
re re rukmini durbhage
satyabhame vare hanta
Jambavaty-ddayo ‘varab

pasyatedam ito ‘rvadk svam

abhimanam vimuncata
abbirinam hi dasyaya
lapasyam kurutottamam

devaki are — O Devaki; punya-bine — devoid of pious credits;

re O; re— (2; rukmini— Rukmini,; durbhage — unfortunate;
satyabhame — O Satyabhama; avare— wretched; hanta— alas;
jambavati— O Jambavati; ddayab— and others; avarab — all
wretched; pasyata — just see; idam— this; itah arvak — hence-
 PURNA: The Complete PERFECTION / 673

forth; svam— your; abbimadnam— pride; vimuncata— aban-

don; abhirinadm — of the Abhira nomads; hi— indeed; dasyaya
—to become servants; ftapasyam— penances; kuruta— do;
uttamam — the greatest.

“O Devaki, devoid of pious credits! O unfortunate Rukmini!

Wretched Satyabhama! Jambavati and you other miserable
women! Look here! From now on, you should give up your
pride and undergo the greatest penances to become ser-
vants of those Abhira nomad women.”

COMMENTARY: The queens of Dvaraka may have won Krsna’s

hand in marriage, but they should not think they have a stronger
hold on His heart than the Vraja gopis. The Abhiras are a de-
graded class of nomads, whereas the cowherds of Nanda are
respectable twice-born vaisyas. But because Nanda’s community
is engaged in the same cowherding business as the outcaste no-
mads, and also just out of spite, Padmavati calls Nanda’s gopas
Abhiras. Sukadeva Gosvami mentions the Abhira tribe in the Sec-
ond Canto of Srimad-Bhdgavatam (2.4.18):

kirata-hundandhra-pulinda-pukkasa
abhira-kanka yavanah khasddayah
ye ‘nye ca papa yad-apasraydasrayahb
Sudhyanti tasmai prabhavisnave namah

“Kiratas, Hunas, Andhras, Pulindas, Pukkasas, Abhiras, Kankas,

Yavanas, members of the KhaSsa races, and even others addicted
to sinful acts can be purified by taking shelter of the devotees of
the Lord, for He is the supreme power. I beg to offer my respect-
ful obeisances unto Him.”

TEXTS 76-78

तहूर्वचो निरम्यादो देवक्योक्तमभिज्ञया |

समस्तजगदाधारभवदाधारभूतया ॥
674 / CHAPTER SEVEN

आश्चर्यमत्र किं मृखे पूर्वजन्मनि यत्तपः |

समं श्रीवसुदेवेन मयाकारि सुताय तत्‌ ॥
अतोऽयमावयोः प्राप्तः पुत्रतां ACSA: |
अस्मिचन्दयलोदाभ्यां भक्तिः सम्प्ार्थिता विधिम्‌ ॥
tad-durvaco nisamyddau
devakyoktam abhijnaya
samasta-jagad-adhara-
bhavad-adhara-bhiutaya

ascaryam atra kim murkhe

purva-janmani yat tapab
samam Sri-vasudevena
mayakari sutaya tat

ato ‘yam davayoh praptab

putratam vara-desvarah
asmin nanda-yasodabhyam
bhaktib samprarthita vidhim

tat — her; durvacah — wicked words; nisamya — hearing; ddau

— first; devakya — by Devaki; uktam — was said: abbijnaya —
intelligent; samasta entire; jagat— of the universe; ddhdra
—who are the shelter; bbavat— of You; ddhdra — the shel-
ter; bhutaya — being; dscaryam— wonderful thing; atra —
here; kim — what, murkbe— O foolish woman; parva — pre-
vious; janmani — in our life; yat— because; tapah — austerity;
samam — along with; sri-vasudevena — Sri Vasudeva: maya
—by me; akdri— was done; sutaya — for a son; tat— thus;
atab — for that reason; ८1417} — He; dvayoh — our; praptab —
obtained; putratam— the position of the son: vara-da— of
givers of benedictions; isvarab — the Lord; asmin — for Him:
nanda-yasodabhyam— by Nanda and Yasoda; bhaktibh —
pure devotion; samprarthita — prayed for; vidhim—to Lord
Brahma.
 PURNA: The Complete PERFECTION / 675

[Uddhava told Krsna:] The wise Devaki shelters You, who

shelter the entire world. When she heard those wicked
words, she said, “Foolish woman, what is unusual here? Sri
Vasudeva and I, in our previous lives, underwent austeri-
ties to get the Lord as our son, and therefore the Lord, the
bestower of all boons, accepted that role. But Nanda and
YaSoda prayed to Lord Brahma for pure devotion.

COMMENTARY: Sri Krsna surely has special affection for His par-
ents Vasudeva and Devaki, as well as Nanda and Yasoda. But
Nanda and Yasoda are more intimately connected with Krsna.
Vasudeva and Devaki, in their previous lives as Sutapa and PrSni,
strove to attain a parental relationship with God. When they fi-
nally achieved the Supreme Lord’s audience, after strict austeri-
ties for many years, they submitted to Him their desire, and the
Lord agreed to fulfill it. As the Lord later told Devaki:

tadad vam paritusto ‘ham

amund vapusdnaghe
tapasa Ssraddhaya nityam
bhaktya ca hrdi bhavitah

pradurasam varada-rad
yuvayoh kama-ditsaya
vriyatam vara ity ukte
maddrso vam vrtah sutah

“O sinless mother Devaki, after twelve thousand celestial years,

in which you constantly thought of Me within the core of your
heart with great faith, devotion, and austerity, I was very much
satisfied with you. Since I am the best of all bestowers of bene-
diction, I appeared in this same form as Krsna to ask you to take
from Me the benediction you desired. You then expressed your
desire to have a son exactly like Me.” (Bhagavatam 10.3.37-38)
Krsna is varada-isvara, the best of those who give benedic-
tions. By granting a single boon, He was able to bless Prsni and
Sutapa to become His parents not only once but three times. But
676 / CHAPTER SEVEN

to Nanda and ३5०५३, whose love for Him was even more pure,
Krsna bestowed a greater reward. In the rasa of parental love,
they enjoy the topmost perfection of prema-bhakti, found only
within the realm of Sri Vrndavana-dhama.
Nanda, in the role of the Vasu Drona, expressed the uncon-
ditional purity of his love when he prayed to Brahma:

jdtayor nau mahd-deve

bhuvi visvesvare harau
bhaktib syat parama loko
yayanjo durgatim taret

“Please permit us to be born on the planet earth so that after our

appearance the Supreme Lord, the Personality of Godhead, the
supreme controller and master of all planets, will also appear
and spread devotional service, the ultimate goal of life. Thus
those born in this material world may very easily be delivered
from miserable materialistic life by accepting devotional service.”
(Bhagavatam 10.8.49) Nanda was concerned for the upliftment
of the unhappy conditioned souls. He wanted Krsna to exhibit
His childhood pastimes so that the world would hear and recite
them and regain the taste of love of God.

WEST 79

तस्यैतदुक्तवर्यस्य तादृशेन वरेण तौ ।

आवाभ्यामपि माहात्म्यं प्राप्तौ सपरिवारको ॥
tasyaitad-bhakta-varyasya
tddrsena varena tau
dvabhyam api mahatmyam
praptau sa-parivarakau

tasya — of him, etat— this; bhakta-varyasya — best of devotees:

tddrsena such; varena—by the blessing; tau—they
two
(Nanda and Yasoda); avabhyam— than the two of us; api —
even more, mahdtmyam— greatness; praptau— obtained; sa-
parivarakau — along with their whole household.
 PURNA: The Complete PERFECTION / 677

“By the blessings of that foremost devotee of the Lord,

Nanda and Yasoda along with their whole household be-
came greater than us.

COMMENTARY: In Devaki’s opinion, Brahma had the power to

make Nanda and Yasoda the best parents of the Lord because
Brahma himself was the best of all the Lord’s devotees. In the
words of Sukadeva Gosvami in the Second Canto of the Bhdaga-
vdatam (2.9.5), Sa ddi-devo jagatam paro guruh; “Brahma is the
first of gods, the supreme spiritual master of all the worlds.”
Devaki indicates by her comparison of blessings that the Su-
preme Lord so greatly empowers devotees engaged in His ser-
vice that the benedictions they give can be even more effective
than His own.

TEXT 80

ताभ्यां स्रेहभरेणास्य पालनं तत्तदीहितम्‌ |

अतोऽस्यैतादुखो भावस्तयोर्युक्तो हि मे प्रियः ॥
tabhyam sneha-bharenasya
pdalanam tat-tad-ihitam
ato ‘syaitadrso bhdvas
tayor yukto hi me priyab

tabhyam — their, sneha-bharena— because of exceptional

love; asya — of Him; palanam — the raising; tat-tat— various;
ihitam — the activities; atab— therefore; asya— His; etadrsah
— such as this; bhavah special mood; tayoh — toward them;
yuktab — appropriate; bi— indeed; me—to me, priyab—
pleasing.

“Because of their exceptional love, they were allowed to

raise the Lord as their child and cherish His many wonder-
ful activities. Therefore His special attitude toward them is
fitting, and very much pleasing to me.”
678 / CHAPTER SEVEN

COMMENTARY: Nanda and Yasoda deserved the best reciproca-

tion from Krsna. Had Krsna not dealt with them in the most
intimate way, He would have been guilty of ingratitude.

TEXT 81

अथ श्रीरुविमणी देवी सहर्षमिदमब्रवीत्‌ |

यद्राक्यश्रवणात्सर्वभक्तानां प्रेम वर्धते ॥
atha Sri-rukmini devi
sa-harsam idam abravit
yad-vakya-sravanat sarva-
bhaktanam prema vardhate

atha— then; Sri-rukmini-devi— Sri Rukmini-devi; sa-harsam

— happily; idam— this; abravit— spoke; yat— whose; vakya
— words; sravandat— due to hearing; sarva-bhaktanam — of
all the devotees; prema — the love; vardhate — increases.

[Uddhava continued:] Then Sri Rukmini-devi brightly spoke.

By hearing her words, all the devotees increased in love
for Krsna.

COMMENTARY: Hearing praise of devotees greater than oneself,

like the praise about to be spoken by Queen Rukmini, does not
cause envy or discouragement for pure Vaisnavas; rather, it in-
creases their eagerness to please the Lord by their own service.

40.142

या भर्तपुत्रादि विहाय सर्व

टोकद्यार्थाननपेक्षमाणाः |
रासादिमिस्तादृराविप्रमेस्तद्‌-
रीत्याभजंस्तत्र तमेनमार्ताः ॥
 PURNA: The Complete PERFECTION / 679

ya bhartr-putradi vibaya sarvam

loka-dvayarthan anapeksamanab
rasddibhis tadrsa-vibhramais tad-
rityabhajams tatra tam enam artab

yab — who; bhartr— husbands; putra — sons; ddi— and so 011;

vibaya — abandoning; sarvam — all; loka-dvaya— of the two
worlds; arthan— desirable things; anapeksamandb — disre-
garding; rdsa-ddibhib — by the rasa dance and other pastimes;
tadrsa — such; vibbramaib — by their enchantments; tat-rityd
— in that way; abhajan— they worshiped; tatra— there, tam
enam — Him, artab — very much distressed.

[Sri Rukmini said:] “Those women gave up everything —

their husbands, sons, and all else they had — disregarding
their own fortune in this world and the next. Enduring dis-
tress, they worshiped the Lord in their own way, enchant-
ing Him in the rasa dance and other pastimes.

TEXT 83

अतो हि या नो बहुसाधनोत्तमेः
साध्यस्य चिन्त्यस्य च भावयागतः |
महाप्रभोः प्रेमविरोषपालिभिः
सत्साधनध्यानपदत्वमागताः ॥
ato hi ya no bahu-sadhanottamaib
sddhyasya cintyasya ca bhava-yogatab
mahd-prabhoh prema-visesa-palibhib
sat-sadhana-dhydna-padatvam dgatah

dtah — therefore; hi— certainly; yah — who; nab — our; bahu

— many; sddhana — by spiritual disciplines; witamaih — excel-
lent; sédhyasya — who is achievable; cintyasya— who can be
meditated upon; ca — and; bhdva — with loving concentration;
yogatah —by fixing the mind; mahd-prabboh— for the Su-
680 / CHAPTER SEVEN

preme Personality of Godhead; prema— pure love; visesa —

exceptional; palibhib — by those who maintain; sat-sddhana —
advanced levels of practice; dhyana — of meditation; padatvam
— the stage; dgatahb — they attained.

“We can hope to achieve the Supreme Personality of

Godhead only by following many rigorous spiritual prac-
tices, and we can meditate upon Him only by strictly train-
ing the attention of our hearts. But those gopis cherished
such exceptional love for Him that they easily attained the
success of the most advanced stages of meditation.

COMMENTARY: Other devotees can only hope to follow in the

footsteps of the Vrndavana gopis, and by the sincerest endeavors
might begin to approach the perfection that for the gopis was
their natural birthright. For the most part, devotees can see Krsna
only in their hearts, but the gopis serve Him directly with all
their senses. Indeed, they permanently hold Krsna’s attention. As
Uddhava told the gopis:

viyogininam api paddhatim vo

na yogino gantum api ksamante
yad dhyeya-riipasya parasya pumso
yuyam gata dhyeya-padam duradpam

“In your mood of separation, you have traversed a path on

which even great yogis cannot go. You have made the Supreme
Person the object of your meditation, though other seekers can
focus their attention on Him only with great travail.”

TEXT 84

तास्वेतस्य हि वतपोत्रागारकिृत्यादिषु
व्यग्राभ्योऽस्मदथादरैः पतितया सेवाकरीभ्योऽधिकः |
युक्तौ भाववरो न मत्सरपदं चोद्वाहभाग्भ्यो भवेत्‌
संश्छाघ्योऽथ च Tari: प्रियजनाधीनत्वमाहात्म्यकृत्‌ ॥
 PURNA: The Complete PERFECTION / 681

tasv etasya hi dharma-karma-suta-pautragara-kytyddisu

vyagrabbyo ‘smad athadaraih patitaya sevd-karibhyo ‘dhikab
yukto bhava-varo na matsara-padam codvaha-bhagbhyo bhavet
samslaghyo ‘tha ca yat prabhob priya-janadhinatva-mahatmya-kyt

tasu — for them; etasya — His; hi— indeed; dharma — religious

duties; karma social obligations; suwta— children; pautra —
grandchildren; dgdra—in the home; krtya engagements;
ddisu—in such things; vyagrabhyab—who are engrossed;
asmat— than us; atha— thus; ddaraib— with expressions of
reverence; patitayd—as being fallen; sevd-karibhyab — who
are maidservants; adhikab — greater; yuktab — fitting, 606८८ —
love; varah exceptional; 7a — not; matsara — of envy; padam
a grounds; ca and; udvaha — marriage; bhagbhyah — who
enjoy; bbhavet— should be; samslaghyah — glorious; atha—
thus; ca — and; yat— which; prabhoh — of the Lord; priya-jana
— to His dear devotees; adhinatva — His subservience, mahdat-
mya — the greatness; k7t — creating.

“It is befitting, therefore, that Krsna loves them more than

us, for we are obsessed with our religious duties, social
obligations, children, grandchildren, homes, household
affairs, and so on. We are but His maidservants, worship-
ing Him with reverence like fallen conditioned souls. We
married wives should not envy His exceptional love for the
gopis. Rather, we should always glorify that love, for it
proves how very subservient He becomes to His beloved
devotees.”

COMMENTARY: Speaking on behalf of all the queens, Srimati

Rukmini, contrasting their own mode of serving Krsna with that
of the gopis, admits that the service of the queens is inferior.
Because the queens consider Krsna their husband, their ex-
changes with Him are restricted by social rules. The queens are
bound by concerns for various worldly and religious duties,
whereas the gopis have no concern for anything but satisfying
Krsna. Thus the gopis serve Krsna in such indescribably exquisite
682 / CHAPTER SEVEN

sports as the rdsa dance, whereas the queens can render only
the conventional services a faithful wife performs for her re-
spected husband.
From the queens’ standpoint, only the gopis of Vraja possess
the purest type of love. Krsna, accordingly, responds to that
unique love in unique ways. Sometimes He hides Himself out-
side a corner of a gopi’s house and attracts the gopi’s attention by
making curious sounds. She quickly rises from bed and steals to
the door, careful not to awaken family members such as her
mother-in-law. And outside she meets Krsna and pleases Him
with embraces and kisses. Even during the day, Krsna is some-
times busy in a grove selected for a secret meeting on the bank
of the Yamuna. While arranging a soft bed from leaves and flow-
ers, He hears the sound of falling leaves, signaling that His be-
loved has arrived. He turns His face toward the path outside the
grove, by which a gopi, on the pretext of fetching water from the
Yamuna, is coming to fulfill His desires. Sometimes at dusk sev-
eral gopis become intoxicated by hearing Krsna calling them
with the song of His flute. They run toward Him hastily, their
garments, hair, and ornaments in disarray. But when they meet
Him, He tries to turn them back with proud, deceptive words
that cast them into despair. After they helplessly beg Him to
change His mind, He acquiesces, giving up His pretense. And
when they realize that He was only joking with them, they be-
come filled with joy, grab hold of the end of His yellow dhoti,
and pull Him into a nearby secluded grove.
In such ways the gopis of Vraja enjoy the freedom of wor-
shiping Krsna as their paramour, whereas the queens of Dvaraka
admit that they are limited to worshiping Him according to the
principles of religious household life, subject to Vedic injunc-
tions and social customs. Therefore, the queens declare, the
queens should never envy the gopis, for a subordinate should
never envy a superior. Maidservants in a noble household, for
example, should not be jealous of the mistress they serve.
Rather than envy the Vraja gopis, Krsna’s wives in Dvaraka
admire them as perfect exemplars of devotion. Krsna’s love for
the gopis deliberately shows to everyone the greatest feature of
 PURNA: The Complete PERFECTION / 683

His transcendental personality — His voluntary submission to

the control of His dearest devotees. Without daring to state it
openly, the queens nourish a hope to become like the gopis. The
queens minimize the value of their own devotion, blaming them-
selves for being attached to mundane religious and social duties,
although in truth the queens are free from any material attach-
ment. Even if the queens are attached to their religious and so-
cial obligations, that is not a fault but a virtue that enhances their
special love for Krsna. When the queens speak as Rukmini does
here, they do so out of natural humility to express their admira-
tion for the rare fortune of the gopis.

TEXT 85

ततोऽन्याभिश्च देवीभिरेतदेवानुमोदितम्‌ |
सात्राजिती पर Aste तदसहाविरात्‌ ॥
tato 11110001 ca devibhir
etad evadnumoditam
satrajiti param mdna-
geham tad-asahavisat

tatah — then; anyabhib — by the other; ca — and; devibhih —

queens; etat—this; eva— indeed; anumoditam— approved;
satrajiti — Satrajiti, param — only; mdna-geham — her cham-
ber of anger; tat— that; asahad— unable to tolerate; avisat—
entered.

[Uddhava said:] The other queens all agreed. Only Satya-

bhama, Satrajiti, unable to tolerate those words, entered
her chamber of anger.

TEXT 86

श्रीपरीक्षिदुवाच
श्रीमद्रोपीजनप्राणनाथः सक्रोधमादिरात्‌ |
सा समानीयतामत्र मूर्खराजसुता द्रुतम्‌ ॥
684 / CHAPTER SEVEN

Sri-pariksid uvdca
srimad-gopi-jand-prand-
ndthah sa-krodham dadisat
sd samaniyatam atra
murkha-raja-suta drutam

Sri-pariksit uvdca — Sri Pariksit said; Srimat — blessed; gopi-jana

—of the gopis; prana-ndthah — the Lord of the life; sa-kro-
dham — angrily; Gdisat— ordered; sd — she; samadniyatam —
should be brought; atra— here; murkha— foolish, raja— of
the king; 51/1८ -- the daughter, drutam— quickly.

Sri Pariksit said: The blessed Lord of the life of the gopis
then ordered angrily, “Bring here at once that daughter of
the foolish king!”

COMMENTARY: In reference to Krsna, the epithet 51117617 means

“endowed with the wealth of supreme love” or else “possessing
all beautiful splendor.” He is the Lord of the life of the gopis,
headed by Sri Radha; or, alternatively, they are the rulers of His
life. Therefore when Satyabhama, the daughter of Satrajit, showed
displeasure at the glorification of the gopis, Krsna demanded she
be brought before Him for correction. And Krsna angrily re-
minded His devotees that this wife’s father had been implicated
in the scandal over the Syamantaka jewel.

TEXT 87

शरेष्ठा विदग्धास्वभिमानसेवा-
चातुर्यतो नन्दयितुं प्रवृत्ता |
गोपाठनारीरतिलम्पटं तं
भर्तारमत्यन्तविदग्धताटयम्‌ ॥
Srestha vidagdhasv abhimdna-sevd-
caturyato nandayitum pravrtta
gopdala-nari-rati-lampatam tam
bhartaram atyanta-vidagdhatadhyam
 PURNA: The Complete PERFECTION / 685

Srestha — best; vidagdhdsu — among women expert in the arts

of amorous love; abhimdna — with jealous pride; sevud — in ser-
vice; caturyatah — by her skill; nandayitum — to give pleasure;
pravrtta — prepared; gopdala-nari— with the cowherd women;
rati—for intimate enjoyment, /ampatam— eager; tam— to
Him; bhartaram—her husband; atyanta— completely; vi-
dagdhata — with knowledge of the arts of love; addhbyam—
endowed.

Satyabhama, most expert in the arts of amorous love, was

always ready to skillfully serve her husband in the mood of
jealous pride, knowing Him also to be fully conversant
with the skills of love and eager to enjoy with the cowherd
women.

TEXT 88

दासीभ्यस्तादृक्लीमाज्ञां तस्याकर्ण्य विचक्षणा |

उत्थाय मार्जयन्त्यङ्गं त्वरया तत्र सागता ॥

tasyadkarnya vicaksana
utthadya marjayanty angam
tvaraya tatra sagata

dasibhyah — from her maidservants; tadrsim — such; djnam —

an order; tasya — from Him; dkarnya — hearing; vicaksana —
intelligent; utthdya — getting up; marjayanti— washing; angam
— her body; tuaraya — hastily; tatra — there; sd — she, dgata —
Came.

Upon hearing this order from her maidservants, the intel-

ligent Satyabhama got up, bathed, and quickly came before
Krsna.

COMMENTARY: Satyabhama is Sri Krsna’s very dear wife and

would never act in such a way as to disturb His mind. She makes
686 / CHAPTER SEVEN

a show of petulance because she knows what gives Krsna plea-

sure. Being at heart a great romantic, He enjoys affectionate
quarrels with His beloved queens. Calming the anger of His
wives is one of His favorite diversions. And moreover He feels
great satisfaction in glorifying the gopis of Vraja, including
Candravali and others. He is always eager to relish the sublime
taste of their love.
But why does Krsna take pleasure in the ignoble sport of
struggling to subdue the pride of quarrelsome women? Because
He is the topmost connoisseur of conjugal reciprocations. So
these dealings give Him unequaled joy.

TEXT 89

स्तम्भेऽन्तर्धाप्य देह स्वं स्थिता लज्ञाभयान्विता |

ASA प्रभुणा प्रोक्ता सरम्भावेटातः स्फुटम्‌ ॥
stambhe ‘ntardhapya deham svam
sthita lajja-bhayanvita
samlaksya prabhuna prokta
samrambhavesatah sphutam

stambhe— behind a pillar; antardhapya— hiding; deham—

body; svam — her; sthita standing; /ajjia— shame; bhaya —
and fear; anvita — filled with; samlaksya — being noticed; pra-
bhunad— by her Lord; proktd addressed; samrambha — of
anger; dvesatab — in the mood; sphutam — clearly.

She hid herself behind a pillar and stood there, filled with
shame and fear. Krsna noticed her and, still angry, spoke
to her in a clear voice.

COMMENTARY: Although Satyabhama hid herself so that Krsna

could not see her, He smelled her unique fragrance and noticed
other subtle signs of her presence. Satyabhama often had fits of
jealousy, but now she feared that by showing her temper at an
unsuitable moment she might have gone too far. The Supreme
 PURNA: The Complete PERFECTION / 687

Lord’s service should never be performed haphazardly, but al-

ways with careful attention to satisfying Him with just what He
wants and at the time He wants it.

TEXTS 90-91
श्रीभगवानुवाच
अरे सात्राजिति क्रीणचित्ते मानो यथा त्वया |
क्रियते रुक्मर्णीप्राप्तपारिजातादिहेतुकः ॥
तथा व्रजजनेष्वस्मतिर्भरप्रणयादपि ।
अवरे कि न जानासि मां तदिच्छानुसारिणम्‌ ॥
Sri-bhagavan uvaca
are satrajiti ksina-
citte mano yathd tvaya
kriyate rukmini-prapta-
parijatadi-hetukah

tathd vraja-janesv asman-

nirbhara-pranaydd api
avare kim na janasi
madam tad-icchadnusdrinam

Sri-bhagavadn uvaca— the Supreme Lord said; are— O; sdtra-

siti— Satyabhama,; ksina-citte—O you whose mind is weak;
mdnab — anger; yathd—as; tvaya—by you, krivate— was
done; rukmini— by Rukmini; prapta— obtained; parijdta-ddi
— the pdrijata flower and so on; hetuwkab — because of; tatha
— so; vraja-janesu — for the people of Vraja; asmat— Our, nir-
bhara— great; pranaydt — because of love; api— also; avare
— 0 insignificant one; kim— whether; na jandsi— you do not
know;mam— Me; tat— their; iccha — to the desires; anusdari-
nam — obedient.

The Supreme Lord said: O weak-minded Satrajiti, just as

you grew angry when Rukmini obtained special favors like
688 / CHAPTER SEVEN

the parijata flower, now you are angry at Our intense love
for the people of Vraja. Silly woman, don’t you know that I
am ruled by their desires?

COMMENTARY: Displeased with Satyabhama, Krsna remembers

that her father had sometimes acted foolishly; thus He addresses
her as “daughter of Satrajit” and calls her weak-minded and silly.
He refers to Himself in the plural either because He is thinking of
Sri Balarama and Rohini, who share His feelings for the Vraja-
vasis, or because He is proud of Himself for having the great
treasure of the Vraja-vasis’ love.

101.

कृते सर्वपरित्यागे तैरभद्रं यदि मन्यते |

ठपे तेऽप्मिन्‌ क्षणे सत्यं तथैव क्रियते मया ॥
krte sarvd-paritydge
tair bbadram yadi manyate
Sape te 5171117 ksane satyam
tathaiva kriyate mayd

krte—by being done; sarva—of everything; parityage—

renouncing; taib—by them (the Vraja-vasis); bhadram— as
beneficial; yadi— if; manyate would be thought; sape—I
promise; fe you; asmin — at this; ksane moment; salyam —
truly; tatha — thus; eva — only; kriyate will be done; maya
— by Me.

If the people of Vraja thought it good that I renounce every-

thing, I promise You that in a moment I would do just that.

COMMENTARY: If we are to take these words seriously, Krsna

would not hesitate to abandon His wives, His children, and ev-
eryone else in Dvaraka if that would make the Vraja-vasis happy.
But we should also take into account that a solemn vow is usu-
ally made only before someone in whom one has firm trust and
this means that Satyabhama also is very dear to Krsna.
 PURNA: The Complete PERFECTION / 689

TEXT 93

स्तुवता ब्रह्णोक्तं यद्‌ FCA न तन्मृषा |

तेषां प्रत्युपकारेऽहमराक्तोऽतो महाक्रणी ॥
stuvata brahbmanoktam yad
vrddha-vakyam na tan mrsa
tesam pratyupakare ‘ham
asakto ‘to maha-rni

stuvata — who was offering praise; brabmand— by Brahma;

uktam — spoken; yat— what; vrddha— of the venerable per-
son; vakyam— the statement; na— not; tat— that; mrsd— in
vain; tesdm — with them; pratyupakare — in reciprocating; abam
—1; asaktah — incapable; atab— therefore; mahd-rni— very
much in debt.

The praise offered by the venerable Brahma was not spo-

ken in vain: I can never fully repay these devotees, and so I
am utterly indebted to them.

COMMENTARY: Krsna is the all-powerful Supreme Lord. At His

command are boundless energies, ready to fulfill His every de-
sire. But He cannot repay His debt of gratitude to His devotees in
Sri Vrndavana. Thus He constantly looks for small favors He can
do for them as tokens of His affection. As Brahma stated while
praising Krsna’s superexcellence:

esam ghosa-nivasindm uta bhavan kim deva rateti nas

ceto visva-phalat phalam tvad aparam kutrdpy ayan mubyati
sad-vesad iva putandpi sa-kulad tvam eva devapita
yad-dhamartha-subri-priyatma-tanaya-prandsayds tvat-krte

“My mind becomes bewildered just trying to think of what reward

other than You could be found anywhere. You are the embodi-
ment of all benedictions, which You shower upon these resi-
dents of the cowherd community of Vrndavana. You have already
690 / CHAPTER SEVEN

arranged to give Yourself to Patana and her family members in

exchange for her disguising herself as a devotee. So what is left for
You to give these devotees of Vrndavana, whose homes, wealth,
friends, bodies, children, dear relations, and very lives and hearts
are all dedicated only to You?” (Bhagavatam 10.14.35)

TEXT 94

यदि च प्रीतये तेषां aa यामि वसामि च।

तथापि किमपि स्वास्थ्यं भाव्यं नालोचयाम्यहम्‌ ॥
yadi ca pritaye tesam
tatra yami vasami ca
tathapi kim api svdsthyam
bhavyam ndlocayamy abam

yadi— if; ca— and; pritaye— for the satisfaction, tesam— of

them; tatra— there; yami—lI go; vasdmi—lI live; ca— and;
tatha api— yet; kim api— any; svasthyam — benefit; bbavyam
— to be derived; na Glocayami— do not see; abam— I.

But even if for their pleasure I were to return to live with

them, I don’t see how that would help.

TEXT 95

मदीक्षणादेव विगादभावो -
दयेन asa विकल्पा विमोहम्‌ |
न दैहिकं किञ्चन ते न देहं
विदुर्न चात्मानमहो किमन्यत्‌ ॥
mad-iksandd eva vigddha-bhdvo-
dayena labdha vikala vinoham
na daihikam kincana te na deham
vidur na catmanam aho kim anyat
 PURNA: The Complete PERFECTION / 691

mat — Me, iksanat— by seeing; eva — merely; vigadha — very

deep; bhava — of ecstasies; udayena— by the rising; labdhab
— obtaining; vikalab — becoming distressed; vimoham— con-
fusion; na — not; daihikam— connected with their bodies; Ri7-
cana — anything; te—they; na— 101; debam— their bodies;
vidub — recognize; na—not; ca—and; dtmadnam— them-
selves; abo — oh; kim — what; anyat— else.

Just by seeing Me they become so dazed and bewildered by

ecstasies from deep within that they fail to recognize their
own bodies and everything that has to do with their bod-
ies, what to speak of the rest of the world.

COMMENTARY: As soon as the devotees of Vraja see Krsna’s

beauty, their prema transforms into intense ecstasies, manifest in
their bodies as trembling, perspiring, and other sdttvika symp-
toms. These devotees then enter a trance of bewilderment, los-
ing external consciousness. In this state called vimoham, the
most exceptional trance (visistam: moham), the Supreme Person
reveals Himself in full, with His attributes and associates. This
state, therefore, lies far beyond the partial realization of the Truth
attained by impersonalists in their ordinary samddhi, with its
artificial background of voidness.
The masculine pronoun te (“they”) here indicates all the
Vraja-vasis, both male and female. Or else Krsna is really talking
only about His female devotees, the young gopis, but avoids
using the feminine pronoun tah because in the present company
He does not want to talk about them openly.
In either case, when the Vraja-vasis see Him they forget their
own bodies and everything connected with them — family, so-
cial position, responsibilities, and so on. They forget whatever
plans they may have had for success in this life and the next.
Therefore, since the Vraja-vasis, upon seeing Krsna again, would
lose all contact with reality, Krsna sees no hope of restoring
them to health by returning. His going back to them would only
make their condition worse.
692 / CHAPTER SEVEN

10100

दृष्टेऽपि शाम्येन्मयि तत्र दुःखं

विच्छेदचिन्ताकुकितात्मनां वे |
हर्षाय तेषां क्रियते विधियां
दुःखं स सद्यो द्रीगुणीकरोति ॥
drste ‘pi 51711117 mayi tan na dubkham
viccheda-cintakulitatmanam vai
harsdya tesam kriyate vidhir yo
dubkham sa sadyo dvi-guni-karoti

drste — being seen; api— and; samyet— will be calmed; mayi

— Me; tat— that; na — not, dubkbam — misery; viccheda — in
separation, cinta—by anxiety; akulita-dtmandm— of those
whose minds are agitated; vai— indeed; harsaya — for the hap-
piness; tesam — their; kriyate is made; vidhib — arrangement;
yah — which; dubkham— unhappiness; sab — it; sadyah — at
once; dvi-guni— twice as much; karoti— makes.

So their pain won’t be relieved even if they see Me. Their

hearts will be so disturbed by thoughts of separation from
Me that whatever measures I take for their happiness will
only double their grief.

COMMENTARY: In their trance of separation, the devotees of

Vraja are aware of nothing but Krsna. Their ecstasy is so deep
that as a natural effect of remembering Krsna they see Him
physically before them. Other pure devotees, whose love for
Krsna is not on the same level of perfection, have separate expe-
riences of Him internally and externally. Dhruva, for example,
concentrated His mind on Lord Visnu in deep meditation, but his
internal vision of the Lord did not expand into a vision outside
like that of the gopis. Only when Lord Visnu came to Dhruva to
offer him special mercy did the Lord disappear from Dhruva’s
heart to show Himself externally. As described in the Fourth
Canto of the Bhagavatam (4.9.2):
 PURNA: The Complete PERFECTION / 693

sa vai dhiya yoga-vipaka-tivraya

brt-padma-kose sphuritam tadit-prabham
tirohitam sabasaivopalaksya
bahib-sthitam tad-avastham dadarsa

“The form of the Lord, which was brilliant like lightning and on
which Dhruva Maharaja, in his mature yogic process, was fully
absorbed in meditation, all of a sudden disappeared. Thus
Dhruva was perturbed, and his meditation broke. But as soon as
he opened his eyes he saw the Supreme Personality of Godhead
personally present, just as he had been seeing the Lord in his
heart.”
The full vision of Krsna’s beauty relished by the Vraja-vasis is
the ultimate fruit of spiritual perfection. One might suggest,
therefore, that if Krsna were to present Himself once more be-
fore the Vraja-vasis their condition would certainly improve. This
might be true, but to recover from the intense pain of separation
would take time. And the Vraja-vasis, thinking Krsna might leave
them again, might relapse into their trance of separation. There-
fore Krsna thinks that returning to them would only cast them
deeper into suffering.
The painful anxiety of separation from Krsna puts the atmds
of the Vraja-vasis — meaning their hearts, their bodies, and the
very essence of their being — into turmoil. When a person has
not eaten for a long time, the vital elements of his body are
depleted, so that even after obtaining food he takes time to re-
cover. He does not recover simply by having food placed before
him. He has to eat, and in a manner that does not make him
sicker. Then he has to wait for the nourishment to be distributed
in his body. “Similarly,” Krsna thinks, “the Vraja-vasis will not
recover just by seeing Me. They will have to enjoy pastimes with
Me, and not only for a short time but as long as needed to fulfill
their desires. I fear that this will prove impossible, since I have
too many other things to take care of elsewhere. I am incapable
of curing them.”
Even if Krsna’s concern were unfounded, if He were to treat
their disease of separation by returning to them they would
694 / CHAPTER SEVEN

remain susceptible to agitation, thinking He might leave them

again. Their anxiety, being an essential part of their very exist-
ence, cannot be cured even by His personal darsana. As Krsna
indicates by the word vai, He knows this from His own experi-
ence with the devotees of Vrndavana, and so also do the devo-
tees He is speaking to in Dvaraka. As Sukadeva Gosvami relates
in the Srimad-Bhadgavatam, in the last chapter of the Tenth
Canto (10.90.15), after Krsna’s queens enjoyed water sports with
Krsna the queens mourned:

kurari vilapasi (८८177 vita-nidra na Sese

svapiti jagati ratryam isvaro gupta-bodhab
vayam iva sakhi kaccid gadha-nirbhinna-ceta
nalina-nayana-hasodara-lileksitena

“O kurari bird, at night you are lamenting. Somewhere in this

world the Supreme Lord is asleep in a hidden place. But you are
wide awake, O friend, unable to fall asleep. Is it that you, like us,
have had your heart pierced to the core by the munificent, play-
ful smiling glances of the lotus-eyed Lord?”
While speaking this verse, Krsna’s queens were not actually
separated from Him. Thus they say rdtryam isvarah, referring to
the night as different from the present moment. In fact they were
speaking during the day, and had just finished playing with
Krsna in the water. Introducing these sports, Sukadeva had said:

ucur mukundaika-dhiyo
gira unmatta-vaj jadam
cintayantyo ‘ravindadksam
tani me gadatab srnu

“The queens then became stunned in ecstatic trance, their minds

absorbed in Krsna alone. Thinking of their lotus-eyed Lord, they
spoke as if insane. Please hear their words from me as I relate
them.” (Bhagavatam 10.90.14) Thus the queens, whose only ob-
ject of attention was Krsna, were momentarily speechless in
trance. When their thoughts of Krsna impelled them to speak,
 PURNA: The Complete PERFECTION / 695

they spoke slowly, as if recovering from mental imbalance. From

their words it is evident that Krsna’s queens were foreseeing the
pain of separation even while enjoying with Him. Sukadeva
Gosvami chose to end his narration of the Tenth Canto on this
note of especially intense sweetness (madhurena samapayet).
Krsna may be the omniscient Supreme Lord and the most
expert arranger of all things to satisfy His devotees, but these
very special devotees, the devotees in Vraja, He feels unable to
help. 15477 (“their”) may again refer either to the Vraja-vasis in
general or else only to the gopis. His sentiments expressed in this
verse are befitting in either case.
Any attempt to make the Vraja-vasis happy will quickly make
everything go wrong, just as water thrown on an oil fire makes
the fire explode and go out of control. Thus Krsna faces a di-
lemma. On one hand, the Vraja-vasis do not know how they can
survive in separation from Krsna, and on the other hand even if
He stays with them a long time they will inevitably worry that at
any moment He might leave them again. As this most exquisite
agony of viraha-bhava 11565 in their hearts, it will only worsen
their grief. Krsna reasons that just as there is no way to remove
the natural quality of heat that He imparted to the element fire at
the time of creation, there is no way that anyone, even He Him-
self, could withdraw the ecstatic nature of the Vraja-vasis, im-
parted to them by His unique mercy.
This state of affairs is the greatest glory of the residents of
Vraja. Of course, the devotees of Krsna in Vraja feel special
ecstasy when they join with Him directly in the spontaneous
pastimes found nowhere else. Nonetheless, the special pure
love born of separation from Him rises within them most of the
time. The Vraja-vasis are the special recipients of superexcellent
viraha-bhava, which is His greatest mercy (parama-mabhattva)
because it is filled with the highest special happiness, carried to
its ultimate extreme. Although everyone in this world lives in
separation from Krsna, only the Vraja-vasis fully experience
viraha-bhava. Their special ecstasy of separation from Krsna is
obtained only by His special mercy, and only after very intimate
association with Him.
696 / CHAPTER SEVEN

Krsna feels very grateful for the transcendental love of His

gopis and His other beloved devotees in Vrndavana, so He can-
not bear to see the disastrous effects of their viraha-bhava. He
therefore cannot return to live in Vrndavana again, or even pay a
short visit.

TUE

अदृर्यमाने च मयि प्रदीप-

वियोगवहेर्विकल्ः कदाचित्‌ |
मृता इवोन्मादहताः कदाचिद्‌
विचित्रभावं मधुरं भजन्ते ॥
adrsyamane ca mayi pradipta-
vivoga-vabner vikalah kadacit
mrta ivonmdda-hatah kaddacid
vicitra-bhavam madhuram bhajante

ddrsyamdne not being seen; ca — and; mayi— Me; pradipta

— inflamed; viyoga— of separation; vabneb — due to the fire;
vikalab — distraught, kadacit — sometimes; mrtab — dead; iva
as if; unmdda— by insanity; hatab — afflicted; kRaddacit—
sometimes; vicitra — wonderful; bhdvam— ecstasies; madhu-
ram — sweet, bhajante — they experience.

And when they cannot see Me they become so torn that the
fire of separation leaves them sometimes as though dead
and sometimes as though insane. Thus they partake of the
nectar of wonderful ecstasies.

COMMENTARY: In this verse Krsna defends Himself against the

accusation that He is ungrateful to have abandoned the residents
of Vraja. What the Vraja-vasis feel because of Krsna’s absence is a
concentrated agony similar to the burning heat of fire. They lose
control of their wits and sometimes seem on the verge of death,
showing no external signs of life. At other times they seem af-
 PURNA: The Complete PERFECTION / 697

flicted by madness. But Krsna explains that these are all signs of
the highest devotional ecstasy.

TEXT 98

amayaite यदेव किञ्चिन्‌

मदीयवणोपममीक्षयते तैः |
सचुम्बनं तत्परिरभ्यते मद्‌-
धिया परं तत्क्व नु वर्णनीयम्‌ ॥
tamisra-punjadi yad eva kincin
madiya-varnopamam 1651८1८ taib
sa-cumbanam tat parirabhyate mad-
dhiya param tat kva nu varnaniyam

tamisra-punja — a patch of darkness; ddi— or something simi-

lar; yat— what; eva — ever; kincit— something; madiya — My;
varna — color; upamam— resembling; iksyate is seen; taib
—by them; sa-cumbanam— with kissing; tat— that; parira-
bhyate — is embraced; mat-dhiyad — mistaking it for Me; param
—further; tat—that; kva nu— how; varnaniyam— can be
described.

If they see a patch of darkness resembling My complexion,

they embrace and kiss it, mistaking it for Me. What more
can I describe?

COMMENTARY: When the devotees of Vrndavana, especially the

young gopis, see a shadow or a dark place that reminds them of
Krsna’s spotless dark-blue complexion, they think that Krsna is
standing before them. What else they do besides trying to kiss
and embrace the shadow, Krsna would rather not describe, be-
cause some of His hearers might be unqualified to understand
and others might be plunged into distress. Even if He were to
return to His devotees in Vrndavana and grace them with His
presence, He would be powerless to soothe and enliven them.
698 / CHAPTER SEVEN

And even in His absence the Vraja-vasis sometimes enjoy His

presence on their own by picturing spiritual images of Him
within their minds. So Krsna feels He cannot do anything to
change their situation and must remain an insolvent debtor, as
He previously described. He should not be called ungrateful,
because the circumstances render Him helpless.

TEXT 99

अत एव मया स्वस्य स्थितिमप्यस्थितेः समाम्‌ |

दृष्टा न गम्यते तत्र Wad युष्मदुद्रहे ॥
ata eva maya 5८८९)
sthitim apy asthiteh samam
drstvd na gamyate tatra
Srnv artham yusmad-udvahe

atab eva — therefore; maya — by Me; svasya — My own, sthitim

— presence; api— even; asthiteb — to non-presence; samam —
equal; drstud— seeing; na gamyate— returning is not done;
tatra— there; srmu—hear; artham—the reason; yusmat—
with you; uwdvabe— for the marriage.

Therefore My staying with them would be equal to My ab-

sence. Realizing this, I have not returned there. Now hear
the real reason I married you.

COMMENTARY: Whether Krsna shows Himself to His dearmost

devotees or remains unseen to them, they will be torn by the
ecstasies of separation, and He will suffer the frustration of be-
ing unable to help them. Such is the apparent misery of Krsna
and His devotees. But there is another level of this transcenden-
tal reality, unseen to ordinary eyes. Krsna lives eternally in
Vrndavana in His “invisible” (aprakata) manifestation, endlessly
continuing to bestow the enjoyment of His pastimes. In some
confidential pastimes, He returns to Vrndavana from Dvaraka in
His aprakata form. Thus at the same time that the devotees of
 PURNA: The Complete PERFECTION / 699

Vrndavana suffer separation from Krsna’s prakata manifestation,

they continue to enjoy forever the manifestation in which His
pastimes are aprakata.
Some subtle hints of this have already been spoken by
Krsna: “I can never fully repay these devotees, and so I am ut-
terly indebted to them” (Text 93). “Just by seeing Me they be-
come so dazed and bewildered by ecstasies from deep within”
(Text 95). And “Whatever measures I take for their happiness will
only double their grief” (Text 96).
Elsewhere the evidence for Krsna’s secretly returning to
Mathura-mandala is more concrete. In Srimad-Bhadgavatam
(1.11.9) the citizens of Dvaraka mention Krsna’s trips to Hastina-
pura and Mathura-mandala. And the ladies of Hastinapura, refer-
ring to Krsna’s perpetual presence in Mathura, speak in the
present tense:

aho alam slaghya-tamam yadoh kulam

aho alam punya-tamam madhor vanam
yad esa pumsam rsabhah priyah sriyab
sva-janmand cankramanena cancati

“Oh, how supremely glorified is the dynasty of King Yadu, and

how virtuous is the land of Mathura, where the supreme leader
of all living beings, the husband of the goddess of fortune, is
marking the land by His birth and His wanderings.” (Bhagavatam
1.10.26) The women of Mathura City also talk about Krsna’s being
present still in Vraja:

punya bata vraja-bhuvo yad ayam ny-linga-

gtidhab purdna-puruso vana-citra-madlyab
gab padlayan saha-balah kvanayams ca venum
vikridayancati giritra-ramarcitanghrib

“How pious are the tracts of land in Vraja, for there the primeval
Personality of Godhead, disguising Himself with human traits,
wanders about, enacting His many pastimes! Adorned with won-
derfully variegated forest garlands, His feet worshiped by Lord
700 / CHAPTER SEVEN

Siva and the goddess Rama, He vibrates His flute as He tends the
cows in the company of Balarama.” (Bhdgavatam 10.44.13) In the
Uttara-khanda of Sri Padma Purana Lord Siva relates to his wife
an even more explicit account of Krsna’s returning to Vraja and
remaining there permanently. And in the second part of this
Brhad-bhagavatamrta, “The Glories of Goloka,” the conclusion
will demonstrate that Lord Krsna always resides in Gokula.
Nevertheless, Krsna has chosen not to divulge to Sri Satya-
bhama and His other queens that He returned to Gokula. Hear-
ing about this would distress them, and He cannot tolerate
seeing His devotees distressed.

TEI LOG

तासामभावे Ya मे वसतो मथुरापुर ।

विवाहकरणे काचिदिच्छाप्यासीतर मानिनि i
tasam abhdve (11171८17 me
vasato mathurd-pure
vivaha-karane kdcid
icchadpy asin na mdnini

tdsam — of them; abhdve in the absence; purvam — at first;

me My; vasatab — while living; mathurd-pure — in Mathura-
puri; vivaba-karane— for getting married; kdcit— any; iccha
— desire; api even; dsit na—there was not: mdnini—O
proud lady.

My dear proud lady, when living in Mathura-puri without

the gopis I at first had no desire to marry.

COMMENTARY: Krsna is now less hesitant to mention to His

queens the gopis of Vraja, since the queens have already been
drawn to thinking about them. In this verse, therefore, He dares
to use the feminine construction tdsdm abhdve (“in the absence
of those women”). But He still refrains from mentioning the names
of Sri Radhika and the other gopis.
 PURNA: The Complete PERFECTION / 7191

वा

मदनाप्त्या तु सुकिमण्या वाञ्छन्त्याः प्राणमोचनम्‌ ।

श्रुत्वास्य विप्रवदनादा्तिंविजलपिपत्रिकाम्‌ ॥
mad-anaptya tu rukminya
vanchantyah prdna-mocanam
Srutvdsyda vipra-vadanad
arti-vijnapti-patrikam

mat-anaptya — because of not achieving Me; t— however;

rukminyadb — of Rukmini; varichantya4b— who was desiring;
prana-mocanam — suicide; Ssrutud— hearing; asyab — about
her; vipra — of a brahmana; vadandt — from the mouth; arti —
her distress; vijnapti— which expressed; patrikadm — her letter.

But from the mouth of a brahmana I heard Rukmini’s let-

ter, which told of her distress and her intention to commit
suicide if she could not obtain Me.

COMMENTARY: In response to what Krsna has just said, some-

one might wonder why He was so eager to kidnap the daughter
of Bhismaka and make her His wife. Here Krsna answers that
Rukmini was absolutely intent on His marrying her. As she said
in her letter,

yasyanghri-pankaja-rajab-snapanam mahanto
vanchanty umd-patir ivatma-tamo- pahatyai
yarby ambujaksa na labheya bhavat-prasadam
jabyam asun vrata-krsa sata-janmabhih syat

“O lotus-eyed one, great souls like Lord Siva hanker to bathe in

the dust of Your lotus feet and thereby destroy their ignorance. If
I cannot obtain Your mercy, I become so weak from the severe
penances I shall perform that I shall simply give up my life.
Then, after hundreds of lifetimes of endeavor, I may obtain Your
mercy.” (Bhagavatam 10.52.43) In this letter, she frankly revealed
to Krsna the distress being caused her by Cupid:
702 / CHAPTER SEVEN

Srutvd gunan bhuvana-sundara srnvatam te

nirvisya karna-vivarair harato ‘nga-tapam
rupam drsam drsimatam akbhilartha-labham
tvayy acyutdvisati cittam apatrapam me

“O beauty of the worlds, I have heard of Your qualities, which

enter the ears and remove the bodily distress of those who hear.
And I have heard of Your beauty, which fulfills all the visual
desires of those who see. Thus, O Krsna, I have fixed my shame-
less mind upon You.” (Bhagavatam 10.52.37)
Confronted with such a determined plea, Krsna could not
refuse. Rukmini is present with the other devotees listening to
Krsna’s explanation, and if need be she can verify the truth of
His testimony.

TENT sO?

महादुष्टनृपश्रेणिदपं सहरता मया |

पाणिर्गृहीतः सङ्गामे हत्वा राज्ञा प्रपर्यताम्‌ ॥
mahd-dusta-nypda-sreni-
darpam sambarata mayd
panir grbitah sangrame

maha-dusta — most wicked; nrpa-sreni— of a host of kings;

darpam — the pride; samharata — who removed; mayd— by
Me; panib—the hand; grhitab —was taken; sangrame— in
battle; brtvd — taking away; rajrdm— as the kings; prapasya-
tam — watched.

So I destroyed the pride of a host of wicked kings in battle,

took her hand, and carried her off as all the kings watched.

COMMENTARY: Jarasandha, Sisupala, Rukmi, and Krsna’s other

rivals were fortunate to have had their pride crushed by Krsna at
the svayamvara of Princess Rukmini. After easily defeating the
 PURNA: The Complete PERFECTION / 703

armed opposition of Rukmi and his friends, Krsna took Rukmini

on His chariot from Kundina-pura to Dvaraka, where He married
her. Krsna here claims that He did what the moment demanded
and was not pursuing the pleasure of His heart.

TEXT 103
अस्याः सन्दर्छनात्तासामाधिक्येन स्मृतेर्भवात्‌ ।
महारोकातिंजनकात्परमाकुकतामगाम्‌ ॥
asyadb sandarsanat tasam
ddhikyena smrter bhavat
maha-sokarti-janakat
paramadkulatam agam

asyab — of her (Rukmini); sandarsanat— by the sight; tasam

— of them (the gopis); Gddhikyena — increased; smrteb — of the
remembrance; bhavat— because of the generation; mahd-soka
— great sorrow; arti— and distress; janakat— which created;
parama — supreme; dkulatam — agitation; agam—TI experi-
enced.

But the sight of Rukmini made Me think back on the gopis

all the more. And the sorrow and distress this caused Me
made Me very much disturbed.

COMMENTARY: Living in Dvaraka, Krsna had been trying to for-

get His beloved gopis, but Rukmini’s beauty resembled theirs,
rekindling within Him the fire of viraha-bhava.

TEXTS 104-105
षोडरानां सहस्राणां Aaa मदाप्तये |
कृतकात्यायनीपूजात्रतानां गोपयोषिताम्‌ ॥
निदर्खानादिव स्वीयं किञ्चित्स्वस्थयितुं मनः |
तावत्य एव यूयं वै मयात्रेता विवाहिताः ॥
704 / CHAPTER SEVEN

sodasdnam sahasrdnam
sa-Satandm mad-dptaye
kyta-katyayani-puja-
vratdanam gopa-yositam

nidarsandd iva sviyam

kincit svasthayitum manah
tdvatya eva yuyam vai
maydtraita vivahitab

sodasadnadm — sixteen; sahasrandm — thousand; sa — plus; satd-

nam— one hundred; mat-dptaye— for obtaining Me; krta —
who had executed; Rdtydyani-puja — of worshiping Katyayani;
vratanam — the vow; gopa-yositam — of the gopis; nidarsandat
— from the similar sight; iva — as if; sviyam— My own, kincit
— somewhat; svasthayitum — to bring to a peaceful state; ma-
nab — the mind; tavatyab — the same number; eva — indeed;
yuyam — you; vai— indeed; mayd — by Me; ८11८ — here; etab
— these; vivahitab — were married.

Some 16,100 gopis had with vows worshiped Katyayani to

obtain Me. To bring My mind somewhat to peace by seeing
a likeness of them, I married the same number of you
queens here in Dvaraka.

COMMENTARY: Of the young gopis in Vraja, sixteen thousand

attained Krsna’s intimate association. The Mathurd-mabhdimya
states, gopyo gayanti nrtyanti/ sahasrani ca sodasa: “Sixteen
thousand gopis were singing and dancing.” The present verse
specifies the number of those most fortunate gopis as 16,100, al-
though the word ca implies that there were actually more. All the
gopis were extremely attracted to Sri Krsna, but only some of
them earned Krsna’s complete satisfaction by undergoing the
Katyayani-vrata to obtain Him as their husband. These were the
gopis who most zealously wanted Krsna as their own. Srimad-
Bhagavatam (0.22.4) records their prayer:
 PURNA: The Complete PERFECTION / 705

kdtyadyani mahda-maye
mahd-yoginy adbisvari
nanda-gopa-sutam devi
patim me kuru te namah
iti mantram japantyas tab
pujam cakrub kumarikah

“Each of the young unmarried girls performed her worship while

chanting the following mantra: ‘O goddess Katyayani, great po-
tency of the Lord, O possessor of great mystic power, mighty
controller of all, please make the son of Nanda Maharaja my
husband. I offer my obeisances unto you.’”
No one can match the gopis’ attractive sway over Krsna, but
Krsna accepted His queens as substitutes in His pastimes at
Dvaraka. The principal queens of Dvaraka are in fact direct ex-
pansions of the principal gopis.

TEXT 106

अहो भामिनि जानीहि तत्तन्मम महासुखम्‌ |

महिमापि स मां हित्वा तस्थौ तत्रोचितास्पदे ॥
aho bhamini janthi
tat tan mama mahd-sukham
mahimapi sa mam hitva
tasthau tatrocitaspade

८/0 — 211; bhamini— O willful woman; janihi— please under-

stand; tat tat— all of this; mama— My; mahd-sukham — high-
est pleasure; mahimda— greatness; api— also; sab— it; mam
—Me; hitva— abandoning; tasthau— stands; tatra— there;
ucita — suitable; aspade — in the location.

Ah, willful woman, please understand. All that I relished in

Vraja gave Me the highest pleasure. And though the glory
of those times has now abandoned Me, it still resides in
that most worthy place.
706 / CHAPTER SEVEN

COMMENTARY: By saying this, Krsna admits that He is not as

happy in Dvaraka as He was in Vrndavana. He cannot feel fully
satisfied when separated from the gopis.

TEXT 107
चित्रातिचित्रे सचिरेर्विहारर्‌
आनन्दपाथोधितरङ्गमग्रः |
नाज्ञासिषं रात्रिदिनानि तानि
तत्तनमहामोहनलोकसद्गात्‌ ॥
citrati-citral rucirair vibarair
adnanda-pathodhi-taranga-magnah

tat-tan-maha-mohana-loka-sangat

citra — charming; ati-citraib — and more charming; ruciraib —

attractive; vibdraib—by the pastimes; dnanda— of ecstasy;
pathah-dhi— of the ocean; taranga— in the waves; magnab
submerged; na ajndsisam— 1 was not aware; ratri— of the
nights; dinadni—and days; tani—them; tat-tat— with each;
maha-mohana — all-enchanting; loka — of the residents; sangat
— because of the association.

When submerged in the waves of that ocean of ecstasy,

enjoying the ever-fresh charming pastimes of Vraja, I was
so attracted to each of the all-enchanting residents that I
never noticed the passing of the nights and days.

COMMENTARY: Krsna’s Vrndavana pastimes are citrdti-citra, more

charming than any other attraction. They can attract the mind
of everyone in the universe. Thus the time and place of those
pastimes are uniquely sacred. And the spiritual potency of the
devotees who take part in Krsna’s sports in Sri Nanda-vraja is
impossible to measure, for those devotees enchant Lord Krsna
Himself.
 PURNA: The Complete PERFECTION / 707

TEXT 108

बात्यक्रीडाकोतुकेनैव ते ते
east मारिताः काकियोऽपि |
दुष्टो निर्दम्यागु निःसारितोऽसो
पाणो सव्येऽघारि गोवर्धनः सः ॥
balya-kridd-kautukenaiva te te
daitya-Ssrestha maritah kdliyo ‘pi
dusto nirdamyasu nibsarito ‘sau
pdnau savye ‘dhari govardhanah sab

balya-krida — of childhood sports; Rautukena— as the enjoy-

ment; eva— merely; te te—each of them; daitya-sresthab —
most eminent demons; mdritab— killed; kdliyab — Kaliya;
api— also; dustah — evil; nirdamya— being subdued; asu—
quickly; nibsdritab — sent into exile; asau—he; padnau— in
My hand; savye—left; adhadri—was held; govardhanah —
Govardhana; sab — he.

As the simple delight of My childhood sports, I killed vari-

ous eminent demons. I quickly subdued the evil Kaliya and
sent him into exile. And in My left hand I held Govardhana
Hill.

COMMENTARY: Someone may suggest that Krsna’s childhood

must still have been difficult, since He had to struggle with many
demons and exert Himself to kill each of them. “Not at all,” Krsna
replies. “Killing those demons was child’s play for Me, like a
baby’s playing with dolls.” The friends of Karhsa were not mere
human demons like Salva and the others whom Krsna would
meet later, but were powerful mystics who could change their
forms as they liked. Putana, for example, turned herself into a
beautiful woman although in fact she had a stone-hard body that
stretched for twelve miles. Krsna in Vrndavana, however, was
not an ordinary child. He easily killed demons like Putana, and
He playfully brought the fearsome Kaliya under control. Krsna
708 / CHAPTER SEVEN

trampled each of Kaliya’s many hoods, deprived him of his sov-

ereignty in the lake of the Yamuna, and sent him into exile. This
was mere child’s play for Krsna, and so too was lifting the
massive Govardhana with His left hand. For young Krsna noth-
ing was ever fearful or laborious. He took delight in everything
He did.

TEXT 109

तादुक्सन्तोषार्णवेऽहं FAT
येन स्तोत्र कुर्वतां वन्दनं च ।
ब्रह्मादीनां भाषणे Ga च
मन्वानोऽघं व्यस्मरं देवकृत्यम्‌ ॥
tddrk-santosarnave ‘ham nimagno
yena stotram kurvatam vandanam ca
brahmddinam bhdsane darsane ca
manvano ‘sham vyasmaram deva-krtyam

tadrk— like this; santosa— of satisfaction; arnave—in the

ocean; aham — 1; nimagnab — absorbed; yena — by whom; sto-
tram — prayers; Rurvatam — who were offering; vandanam —
homage; ca—and; brahbma-ddinadm— of Brahma and other
demigods; bhdsane in talking; darsane— in watching; ca —
and; manvdnah — considering; agham—a disturbance; vya-
smaram —\ forgot; deva-krtyam — My responsibilities on be-
half of the demigods.

I was so absorbed in that ocean of contentment that having

to talk to such demigods as Brahma and watch them offer
Me prayers and homage seemed a painful disturbance. I
forgot the work I had to do for the demigods.

COMMENTARY: Now and again, demigods and sages like Indra

and Narada had matters to discuss with Krsna, but Krsna consid-
ered their visits unwanted distractions from His pastimes with
 PURNA: The Complete PERFECTION / 7O9

His friends. He didn’t even want to think about the promise He

had made to the demigods, before descending, that He would
dispose of evil kings like Karhsa who were a troublesome burden
for the earth.

11.408)

रूपेण वेषेण रवामृतेन

FMA पूर्वानुदितेन विश्वम्‌ |
सम्मोहितं प्रेमभरेण कृत्सं
तिष्ठन्तु दूरे व्रजवातिनस्ते ॥
rupend vesena ravamrtena
vamsyds ca pirvanuditena visvam
sammobhitam prema-bharena krisnam
tisthantu dure vraja-vasinas te

rupena— by the form; vesena—by the dress; rava— by the

sound; amrtena — nectarean; vamsyab — of the flute; ca — and;
purva — before; anuditena — never manifest before; visvam —
the universe; sammohitam — enchanted; prema-bharena — with
overwhelming love of God; krtsnam— entire; tisthantu — let
them stand; dure— ata distance; vraja-vdsinahb — the residents
of Vraja; te— they.

My beautiful form, My dress, and the nectarean sound of

My flute, never heard before, enchanted the whole uni-
verse with overwhelming love of God. So what to speak of
how these affected the residents of Vraja.

COMMENTARY: Krsna’s beauty never diminishes, even when He

leaves Vrndavana to reside elsewhere for more than a hundred
years. Only in nostalgic retrospect does Krsna think He was
more beautiful during His youth. But because of Vrndavana’s
special sweet mood, created by the spontaneous attraction be-
tween Krsna and His devotees, there — and nowhere else —
710 / CHAPTER SEVEN

Krsna feels free to add certain items to His appearance, like the
peacock feather in His hair. And only in Vrndavana does Krsna
play His flute. Thus enhanced, Krsna’s natural charm allures the
entire world, creating a transcendental taste that defeats all
kinds of material enjoyment and is millions of times more rel-
ishable than the impersonal happiness called brabmdnanda.
Everyone in the universe can taste this highest bliss of Vrndavana
by hearing about it from scriptures like Srimad-Bhdgavatam,
as presented by pure Vaisnavas. Thus the supreme bliss of
Krsna consciousness is available anywhere. Still, those who
can live directly with Krsna in Vrndavana and relish His asso-
ciation not only with their ears but with all their senses are
certainly most fortunate. Learned scholars of the Vedas there-
fore conclude that the greatest perfection of life is to follow
successfully in the footsteps of the Vraja-vasis and in course of
time be invited to take up residence in the Vraja-vasis’ eternal
abode.

Lt BX Seti

AHA विधिर्द्रराक्राः
fag: राखी देवगणास्तथान्ये |
गावो वृषा वत्सगणा मृगाश्च
वृक्षाः खगा गुत्मकतास्तृणानि ॥
नद्योऽथ मेघाः सचराः स्थिराश्च
सचेतनाचेतनकाः TOS: |
परमप्रवाहोत्थविकाररुद्भाः
स्वस्वस्वभावात्परिवृत्तिमापुः ॥
akdsa-yana vidhi-rudra-sakrah
siddhab sasi deva-gands tathanye
8dvo ८754 valsd-gand mrgas ca
urksab khaga gulma-latas trndni
 PURNA: The Complete PERFECTION / 2001

nadyo tha meghab sa-carah 51011 ca

sacetandcetanakah prapancahb
prema-pravahottha-vikadra-ruddhah
sva-sva-svabhavat parivrttim apub

akasa — in the sky; yanab — moving; vidbi— Brahma; rudra

— Rudra; sakrahb — and Indra; siddhahb — the Siddhas; Sasi — the
moon-god; deva-ganahb — all the demigods; tatha — and; anye
— others; gdvab—the cows; vursdb—bulls; vatsa-ganab —
calves; mrgadb — wild animals; ca— and; vrksab — trees; kha-
gab — birds; gulma— bushes, latah— and creepers; trndni—
the grass; nadyab — rivers; atha — and, meghab — clouds; sa-
carah — moving; sthirab — stationary; ca— and; sda-cetana —
alive; acetanakab — and inert; prapancab — creations, prema
— of ecstatic love; pravahba — from the flowing current; uttha —
arisen; vikdra—by the transformations; ruddhdbh— held in
check; sva-sva — each their own; svabhavat— from their na-
tures; parivrttim — change, Gpub — they obtained.

Brahma, Rudra, Indra, Candra, the Siddhas, and other

demigods moving in the sky were overcome by changes
aroused in them by the current of ecstatic love. So too were
the cows, bulls, calves, and wild beasts, the trees, birds,
bushes, creepers, and grass. The rivers were overcome,
and the clouds, and all other beings, both moving and
nonmoving, alive and inert. Each of them underwent a
transformation by which their own nature changed into a
nature just the opposite.

COMMENTARY: From the demigods to the blades of grass, every

living being present in Vrndavana to see Krsna’s pastimes be-
came ecstatically transformed. Even nonliving objects gained
consciousness and underwent these effects of prema-bhakti.
In the sky above Vrndavana, celestial persons often gathered
to watch what was going on, including not only the chief demi-
gods but also sages, Gandharvas, and Vidyadharas. They and the
residents of Vraja-dhama were so powerfully affected by the
1112 / CHAPTER SEVEN

constant flood of prema that their natures changed. Those who

were accustomed to staying in heaven were attracted to come
down to the earth. Brahma and the other prominent demigods,
the wisest and most respected authorities in all fields of knowl-
edge, lost their power of discrimination and became like simple
fools. And the cows and other animals who normally roamed
the fields seemed to achieve samddhi, the culmination of mys-
tic knowledge. Those animals stood still like immobile plants,
whereas the actual plants — the trees, bushes, and creepers
became like animals, trembling and moving about. The lifeless
rivers and lakes became as if alive, overflowing with ecstasy;
they sometimes stopped their currents completely and sometimes
flowed wildly. And in the sky the wind-blown clouds became
fixed in one place, assuming the roles of umbrellas shading
Krsna and His devotees from the sun.
These wonders are described in Srimad-Bhdgavatam, Tenth
Canto:

vividha-gopa-caranesu vidagdho
venu-vddya urudha nija-siksab
tava sutab sati yadaddhara-bimbe
datta-venur anayat svara-jatib

savandsas tad upadharya suresab

Sakra-Sarva-paramesthi-purogab
kavaya adnata-kandhara-cittah
kasmalam yayur aniscita-tattvab

“O pious Mother Yasoda, your son, who is expert in all the arts
of herding cows, has invented many new styles of flute-playing.
When He takes His flute to His bimba-red lips and sends forth
the tones of the harmonic scale in variegated melodies, Brahma,
Siva, Indra, and other chief demigods become confused upon
hearing the sound. Although they are the most learned authori-
ties, they cannot ascertain the essence of that music, and
thus they bow down their heads and hearts.” (Bhdgavatam
10.35.14-15)
 PURNA: The Complete PERFECTION / 713

पत्वा

एतत्सत्यमसत्य वा कालिन्दी पृच्छयतामियम्‌ |

या तु व्रजजनस्वैरविहारानन्दसाक्षिणी ॥
etal Satyam asatyam va
kalindi prcchyatam iyam
ya tu vraja-jana-svaira-
vibardnanda-saksini

etat— this; satyam — true; dsatyam — not true; vd — or; kdlindi

— Kalindi; prcechyatam— should be asked; iyam— this; ya —
who; tu— but; vraja-jana— of the people of Vraja; svaira —
free; vibdra— of the pastimes; dnanda— of the bliss; sadksini
—a witness.

You can ask Kalindi whether or not this is true. She wit-
nessed the blissful pastimes freety enjoyed by the people
of Vraja.

COMMENTARY: No one should think that Krsna, out of enthusias-

tic love for His devotees, is speaking exaggerated praise of them.
Queen Kalindi can vouch for the accuracy of what Krsna has said
about life in Vrndavana, because she was there in the form of the
river Yamuna. Sri Yamuna, being the sister of Yamaraja, the king
of religion, always speaks the truth.

TEXT 114

अधुना तु स एवाह स्वज्लातीन्‌ यादवानपि |

नेतुं नार्हामि तं भावं नर्मक्रीडाकुतृहलेः ॥
८1८101/174 tu sa evaham
sva-jnatin yadavan api
netum nadrhami tam bhavam
narma-kridd-kutuhalaib
714 | CHAPTER SEVEN

adhuna — nowadays; tu — however; sab — that; eva — indeed,

aham— Myself, sva-jndtin— in My relatives; yadavan— the
Yadavas; api— also; netum— to arouse; nad — not; arhami—
am able; tam—that, bhdvam— ecstatic mood; narma— of
joking; kridd — and pastimes; kutithalaib — by the fun.

But I cannot arouse the same emotions now in My rela-

tives the Yadavas, either with joking or with entertaining
pastimes.

COMMENTARY: What Krsna feels missing outside Vraja is not just

the pleasure He enjoyed there. Rather, outside Vraja He feels less
capable of satisfying His devotees. In Dvaraka He talks inti-
mately and jokes with His wives, friends, and advisers and enter-
tains them with water sports and other pastimes, but outside
Vraja the feelings are never the same. Outside Vraja He evokes
reverence from His devotees, so in His dealings with them He
can never feel the same freedom of expression.

TEXT II5

दुष्कर मे बभूवात्र Seo मानभञ्जनम्‌ |

अतोऽत्र मुरली त्यक्ता लज्जयैव मया प्रिया ॥
duskaram me babhiivatra
tvadrsam mana-bhanjanam
ato tra murali tyakta
lajjayaiva maya priya

duskaram — difficult to do; me—for Me: babhtiva— has be-

come; atra — here; tuddrsadm — of those like you; mdna— of
the jealous pride; bhanjanam — breaking; atab — therefore;
atra — here; murali— My flute; tyakta — has been put aside;
lajjaya — out of embarrassment, eva — simply; maya — by Me;
priya — dear.
 PURNA: The Complete PERFECTION / 715

Here in Dvaraka I have found it difficult to break the jeal-

ous pride of queens like you. Embarrassed, I have there-
fore put aside My dear flute.

COMMENTARY: Krsna’s queens behave jealously, but they never

become inimical to Him in any way or oppose the fulfillment of
any of His desires. Therefore it is not actually difficult for Krsna to
control their pride, which is meant only to please Him. Nonethe-
less, Krsna cannot take the same liberties in Dvaraka as in Vrnda-
vana. He says that in Dvaraka He feels ashamed to play His flute,
as if concerned that people will laugh at Him. Perhaps closer to
the truth, in Dvaraka He no longer feels the inspiration to create the
exquisite music He produced in Vrndavana. How much the Lord’s
glories are manifest varies according to the environment He is in.

TEXT 116

अहो बत मया तत्र कृतं यादृक्‌ स्थितं यथा |

तदस्तु किल asa fap च न aR ॥
aho bata maya tatra
krtam yddrk sthitam yatha
tad astu kila dure ‘tra
nirvaktum ca na sakyate

८0 — oh; bata — alas, maya — by Me; tatra — there; krtam—

done; yddrk — as; sthitam — lived; yathad — as, tat — that, astu
—let it remain; kila— indeed; ditre— far away; atra— here;
nirvaktum—to mention; ca—and; na—not; sakyate 1S

possible.

Alas, what I did and how I lived in Vraja seem here so far
away that with you I cannot even speak of those things.

COMMENTARY: Since Krsna is all-powerful and His omnipotence

is never diminished by any circumstance, He should be able
to take on any appearance and act as He likes, in Dvaraka or
716 / CHAPTER SEVEN

anywhere else. He should be able to make His life in Dvaraka

just as it was in Vrndavana. But Krsna’s desires change according
to the atmosphere in which He lives. Outside Vraja, He simply
feels less inspired to express His sentiments freely. In this verse,
therefore, Krsna utters the words aho bata, indicating great dis-
appointment. In Dvaraka He cannot perform the same delightful
pastimes of His childhood or surround Himself with His beloved
gopis and other Vraja-vasis. The Dvaraka environment is so for-
eign to the intimate mood of Vraja that He cannot even dis-
cuss with His Dvaraka associates His earlier days in any but the
most vague terms. If He were to speak of these matters with the
Dvaraka-vasis too explicitly, the Dvaraka-vasis would become
lost in trance and unable to continue their own service.

TEX Tele
एकः स मे तद्व्रजलोकवस्मियत्‌
तादूडमहाप्रेमभरप्रभावतः |
वक्ष्यत्यदः किञ्चन बादरायणिर्‌
मञ्जीविते शिष्यवरे स्वसततिमे ॥
ekab sa me tad-vraja-loka-vat priyas
tadrn-mahd-prema-bhara-prabhavatah
vaksyaty adab kincana badardayanir
maj-jivite Sisya-vare sva-sannibhe

ekah — only; sab — he; me to Me; tat— that; vraja-loka-vat

— like the devotees of Vraja; priyab — dear, tadrk— such: mahd-
prema — of great love; bhara— of the excess; prabhdvatah —
by the power; vaksyati— will speak; adab—he. kincana—
something; badardyanib — the son of Badarayana Vyasa; mat
— by Me; jivite— brought to life; sisya-vare to the excellent
disciple; suad-sannibhe similar to himself.

Just one person, almost as dear to Me as the devotees of

Vraja, will be able to describe those topics — Sukadeva, the
son of Badarayana Vyasa. By the power of his great love in
 PURNA: The Complete PERFECTION / 717

the mood of the Vraja-vasis, he will speak something of

those matters to his excellent disciple who resembles him
in spiritual qualities and whom I once brought back to life.

COMMENTARY: If no one ever hears Krsna’s Vrndavana pastimes

described, how will Krsna fulfill the main purpose of His de-
scent, to spread throughout the world the transcendental taste of
prema-rasa? Anticipating this question, Krsna answers it here.
The glory of the prema-rasa of Sri Vraja-dhama will be revealed
when Sukadeva Gosvami recites Srimad-Bhdgavatam 10 Maha-
raja Pariksit. Because Sukadeva’s own devotional realizations
closely follow the elevated mood of the Vraja-vasis, he has the
power to convey the glories of Vraja in the ecstatic Bhdgavatam
poetry emanating from his lips. Even the brief glimpse of the
infinite ocean of krsna-bhakti-rasa that Sukadeva will reveal in
the Bhagavatam will be enough to impart to any human being
who hears with honest intent the highest taste of pure devotion.
Sukadeva will speak Srimad-Bhdgavatam to the most suit-
able hearer, the great Vaisnava Pariksit, whom Krsna returned
to life when Pariksit was in the womb of his mother. According
to the narration of the Mahabharata, the brahbmastra weapon
of ASvatthama actually killed Uttara’s fetus, but Krsna entered
Uttara’s womb and gave Pariksit a new body. And Pariksit be-
came krsna-jivita not only in the sense that Krsna restored him
to life but also because every moment of his life was dedicated to
remembering Krsna. He was a perfect Vaisnava, like his guru
Sukadeva, and therefore Sukadeva could speak to him the most
confidential secrets. By the combined efforts of the most quali-
fied speaker and the most qualified hearer, Srimad-Bhdgavatam
can distribute its sublime light even in this blind Age of Kali.

TEXT 118

श्रीपरीक्षिदुवाच
एतादृरां तद्व्रजभाग्यवेभवं
सरम्भतः कीर्तयतो महाप्रभोः |
718 / CHAPTER SEVEN

पुनस्तथाभावनिवेटाशङ्या
ताः प्रेरिता मच्तरिवरेण सज्ञया ॥
Sri-partksid uvdaca
etadrsam tad-vraja-bhagya-vaibhavam
samrambhatah kirtayato maha-prabhob
punas tatha-bhava-nivesa-sankaya
tab prerita mantri-varena samjnaya

Sri-pariksit uvdca — Sri Pariksit said; etadrsam — like this; tat —

His; vraja — of Vraja; bbagya— of the good fortune; vaibhavam —
the splendor; samrambhatah — ardently; kirtayatah — praising;
mahd-prabhoh — of the Supreme Lord; punab— again; tatha
— such; bhava — in ecstasy; nivesa— of entrance; Ssanikaya —
out of fear; (4/2 — they; preritab — prompted; mantri-varena —
by the best of counselors; sanijnayd — with a gesture.

Sri Pariksit said: As the Supreme Lord continued ardently

praising the splendor of the good fortune of Vraja, the ex-
pert counselor Uddhava grew anxious, for the special ec-
stasies of Vraja might again draw the Lord into a trance.
With a gesture, therefore, he prompted the ladies to do
something.

TEXT 119

सर्वा महिष्यः सह सत्यभामया

भेष्प्यादयो द्रागभिसुत्य मूर्धमिः |
पादो गृहीत्वा रुदितार्द्रकाकुभिः
स्तुत्य भर्तारमरशीशम'्छनैः ॥
sarva mabisyah saha satyabhamaya
bhaismy-ddayo drag abhisrtya murdhabhib
padau grhitva ruditardra-kadkubhib
samstutya bhartaram asisamams chanaih
 PURNA: The Complete PERFECTION / 719

sarvah — all; mahisyab —the queens; saha satyabhamaya —

including Satyabhama; bhaismi— Rukmini; ddayab — and the
others; drak— suddenly; abhisrtya — surrounding, murdhabhih
— with their heads; padau — the feet; grhitud — touching; rudita
— from sobbing; adrdra — wet, kakubhib — with plaintive voices;
samstutya — offering prayers; bbartaram — their husband; asisa-
man — they calmed down; sanaihb — gradually.

Satyabhama, Rukmini, and the other queens at once sur-

rounded their husband, touching His feet with their heads.
By offering prayers with plaintive voices wet with sobs,
they gradually calmed Him down.

COMMENTARY: The word samrambhatah, used in Text 118, can

mean either “ardently, ” “furiously,” or “with passionate absorp-
tion.” Uddhava saw that Krsna was on the verge of again becom-
ing too agitated by memories of Vrndavana. So, lest Krsna begin
crying and lose control of Himself again, Uddhava made a sign
to Satyabhama and the other queens present, to which they re-
sponded without hesitation. Because the queens were always
reverent toward Krsna, they couldn’t pacify Him the same way
as the gopis of Vraja, but in their own ways they did the best
they could.

11.)

भोजनार्थं च तेनैव देवकी रोहिणी तथा |

अतचपानादिसहिते तत्र afta प्रेरिते ॥
bhojanartham ca tenaiva
devaki rohini tatha
anna-panddi-sahite
1८11८ Sighram pravesite

bhojana-artham — for the meal; ca—and; tena—by him

(Uddhava); eva — indeed; devaki— Devaki; rohini— Rohini;
720 / CHAPTER SEVEN

1८104 — and; anna— food; pana— drink, ddi—and so on,

sahite— together, tatra— there; sighram— quickly; pravesite
— made to enter.

Uddhava also urged Devaki and Rohini to come in quickly

with the food and drink for Krsna’s meal.

COMMENTARY: The most intimate devotees of Krsna know His

desires before He expresses them. By having lunch brought
in, Uddhava wisely changed the whole mood. Earlier, Devaki
had anticipated this need and left for the kitchen. And we
can understand that Balarama also removed Himself from the
emotion-charged scene on the pretext of going out for His
bath.

TEXT 21

बलदेवं aa प्रवेश्य कृतिना तदा |

द्वारान्ते नारदस्ति्ठेदिति विज्ञापितो विभुः ॥
baladevam krta-sndnam
pravesya kyrtina tada
dvuarante naradas tisthed
iti vijnapito vibbub

baladevam— Baladeva; krta— having done; sndnam— His

bathing; pravesya— being brought in; krtind—by him, who
was expert; ada — then; dvdra-ante — in the doorway; ndradah
— Narada; tisthet — is standing; iti— thus; 2 ijnapitah — was in-
formed; vibbub — Lord Krsna.

The expert Uddhava had Baladeva come in after finishing

His bath. Uddhava then informed Lord Krsna that Narada
was standing in the doorway.
 PURNA: The Complete PERFECTION / 721

012

सवान्तरात्मदूक्‌ प्राह सस्मितं नन्दनन्दनः |

अद्य केन निरुद्रोऽसो यत्ायात्यत्र पूर्ववत्‌ ॥
sarvantar-atma-drk (76/1८
sa-smitam nanda-nandanah
ddya kena niruddho ‘sau
yan nayaty atra purva-vat

sarva — of everyone; antah-dtma — of the inner heart; drk—

the seer; prdba—said; sa-smitam—with a smile; nanda-
nandanah — Lord Krsna, the son of Nanda; adya — today; kena
— why; niruddhah — checked; asau — he; yat— since; na ayati
— he is not coming; atra — here; purva-vat— as previously.

Krsna is the all-knowing seer of everyone’s heart, but He

asked with a smile, “Why is he being kept standing there?
Why doesn’t he come in as usual?”

COMMENTARY: Because Krsna already knew the answer to His

question, He smiled while asking it. Although Narada had pre-
cipitated this entire disturbance by reminding Krsna of Vraja,
Krsna did not become angry. Because Krsna is the darling son of
Nanda Maharaja, Krsna cannot be dissatisfied with Narada for
glorifying the cowherds of Nanda’s pastures. Krsna asked why
Narada was waiting at the door, since no one until now had ever
impeded Narada’s free access to Krsna’s palaces.

॥॥०५.

प्रत्युवाचोद्रवः स्मित्वा प्रभो भीत्यापि लज्जया |

ततो ब्रह्मण्यदेवेन स्वयमुक्तः प्रवेश्य सः ॥
pratyuvacoddhavabh smitva
prabho bhityapi lajjaya
722 / CHAPTER SEVEN

tato brabmanya-devena
svayam uktab pravesya sab

pratyuvdca — answered, uddbavah — Uddhava; 50711८0 — smil-

ing; prabho — O Lord; bhitya — out of fear; api— even; lajjaya
—and embarrassment; tatah — then; brabmanya-devena — by
the Lord who favors the brahmanas; svayam — Himself; uktab
— addressed; pravesya — brought inside; sab — he (Narada).

Uddhava smiled and answered, “My Lord, because he is

afraid and embarrassed.” Then the Lord, who always fa-
vors the brahmanas, Himself brought Narada inside and
spoke to him.

COMMENTARY: Uddhava could not help smiling when he thought

about Narada’s curious behavior — his enthusiastic arrival, his
uncontrolled symptoms of ecstasy, and his hiding in the sky
to watch Krsna visit Nava-vrndavana. Uddhava told Krsna that
Narada was afraid because of the offense he had committed by
disturbing Krsna’s mind, and when Krsna answered that Narada
should never fear Him for any reason, Uddhava added that Narada
was also embarrassed. Pure devotees are usually shy to reveal
their private ecstasies when this might disturb others. To pacify
Narada, Krsna Himself therefore went to invite Narada in. Krsna
approached the sage with due respect, bowed down to him,
took him by the hand, and escorted him into the palace.

TEXT ro

श्रीभगवानुवाच
मत्प्रीत्युत्पादननव्यग्र श्रीनारद सुहत्तम |
हितमेवाकुतात्यन्तं भवान्मे रसिकोत्तम ॥
Sri-bhagavan uvdca
mat-prity-utpadana-vyagra
sri-ndrada subrt-tama
 PURNA: The Complete PERFECTION / 723

011८177 evakrtatyantam
bhavan me rasikottama

sri-bhagavdn uvdca— the Supreme Lord said; mat-priti— My

pleasure; uwipddana — in generating; vyagra— O you who are
eager; Sri-ndrada— dear Narada; subrt-tama—O_ best of
friends; 0114117 -- benefit; eva— indeed; akrta—have done;
atyantam — extreme; bhavadn— your good self; me—to Me;
rasika — of those who relish transcendental emotions; uttama
— O greatest.

The Supreme Lord said: Narada, My dearest friend, you are

always eager to please Me, and you are the best of those
who relish transcendental emotions. You have now done
Me a great favor.

COMMENTARY: “What you have done here is not offensive,”

Krsna implies. “Those who know the transcendental tastes of My
devotional service behave like this naturally. You have no reason
to feel ashamed.”

TEXT 125

प्राग्यद्यपि प्रेमकृताग्मियाणां
विच्छंददावानल्वेगतोऽन्तः |
सन्तापजातेन दुरन्तशोका-
वेटोन गाद भवतीव दुःखम्‌ ॥
prag yady api prema-kytat priyanam
viccheda-davanala-vegato ‘ntab
santapa-jdtena duranta-Ssokda-
vesena gadham bhavativa dubkhbam

prak— in the beginning; yadi api— although; prema — by pure

love; kriat— which is caused; priyandm—from those one
loves; viccheda — of separation; dava-anala — of the forest fire;
724 / CHAPTER SEVEN

vegatah — by the force; antab — inner; santapa — by the burn-

ing; jatena — born; duranta — irrepressible; Soka — of sorrow;
avesena— by the mood; gaddham— deep; bhavati— comes
about; 7va— as if; dubkham— unhappiness.

It is true that, when one is parted from those one loves,

pure love makes one suffer within, as if from a blazing for-
est fire. The burning pain creates a remorse that further
deepens into irrepressible sorrow. Thus one at first seems
wretched.

COMMENTARY: Narada may agree that he need not be embar-

rassed for unavoidably losing control amidst the ecstasies of
bhagavad-bhakti, Yet he had caused Krsna great distress by
sending the Lord into a bewildered trance of remembering His
devotees in Vrndavana. In this verse and the next, Krsna there-
fore tries to convince Narada that he need not blame himself.
The misery of transcendental separation is only apparent; even
while outwardly showing many symptoms of mental pain, a per-
son feeling viraha-bhava is absorbed in incomparable bliss.
Thus the apparently wretched devotee is actually most fortunate.
Whatever momentary distress he may feel will soon give way to
complete happiness.

0. 119८

तथापि सम्भोगसुखादपि स्तुतः

स कोऽप्यनिर्वाच्यतमो मनोरमः |
प्रमोदराशिः परिणामतो ध्रुवं
तत्र स्पुरेत्तद्रसिकेकवेद्यः ॥
tathapi sambboga-sukhdad api stutab
sa ko py anirvdcya-tamo mano-ramah
pramoda-rasib parinadmato dhruvam
tatra sphuret tad-rasikaika-vedyah
 PURNA: The Complete PERFECTION / ८26

tatha api— nevertheless; sambhoga — of union; 51//04/ -- than

the happiness; api— even more; stutab — praised; sah — it; kab
api— something; anirvdcyd-tamah — most impossible to de-
scribe in words; manab-ramab — charming; pramoda — of plea-
sure; rdsib —an abundance; parindmatah as a result; dhru-
vam — certain; tatra— there; sphuret— becomes manifest; tat
— these; rasika — to those who are expert in tasting the moods;
eka — only; vedyab — understandable.

But this anguish of separation is praised as greater than

the happiness of enjoying with those one loves. Separation
is so pleasing to the mind that it cannot be described. It
always transforms at last into an abundance of pleasure.
Only experts in tasting these moods can understand how
this happens.

COMMENTARY: The so-called bliss of merging into the imper-

sonal aspect of the Absolute Truth is often said to be indescrib-
able, but the bliss of pure prema is even harder to describe. And
most hard to describe is the inconceivable ecstasy of transcen-
dental love in separation, which is born in pain but grows into
the greatest possible pleasure. The ecstasy of separation is not
the miserable experience it seems to outsiders; it is mano-rama,
the cause of full satisfaction for the heart. If someone still asks
how one can feel happy within misery, he should know that
only the rasikas, those who have spontaneous eagerness to taste
this prema, can understand it.

॥ 77
तच्छोकदुःखोपरमस्य पश्चाच्‌
चित्तं यतः पूर्णतया प्रसरम्‌ |
सम्प्राप्तसम्भोगमहासुखेन
सम्पत्तवत्तिष्ठति सर्वदेव ॥
tac-choka-dubkhoparamasya Ppascac
cittam yatah purnatayd prasannam
726 | CHAPTER SEVEN

samprapta-sambhoga-mahd-sukhena
sampanna-vat tisthati sarvadaiva

tat— that; Soka — due to sorrow; dubkha— of the pain; upa-

ramasya— the cessation; pascat— after; cittam— the heart,
yatab — by which; purnatayd — fully; prasannam — is satished,
samprapta — achieving; sambbhoga — of meeting; mahd-sukhena
—by the great pleasure; sampanna-vat— as if experiencing;
tisthati— one remains; sarvadd — always; eva — indeed.

After the pain of despair is relieved, one’s heart feels fully

satisfied, delighting constantly as one enjoys the great
pleasure of meeting with one’s beloved.

COMMENTARY: Those who have not yet realized their natural

attraction toward Krsna cannot understand the ecstasy of separa-
tion. They should not vainly pretend to be expert in things to
which they have no real access, but should instead take guid-
ance from the authentic rasikas in the line of Vaisnava param-
para on how to gradually become fit for understanding the
subtleties of devotion. Faithful hearing and service are required.
Still, the material mind is demanding, so neophytes may ask,
“Doesn’t excessive misery normally result in either delusion or
death? Why should unlimited joy arise from misery? Granted, the
laws of nature dictate that pleasure is generally followed by pain,
and pain by pleasure. But this doesn’t mean that pain literally
becomes pleasure and vice versa; it means that circumstances in
this world are always changing, so that neither pleasure nor pain
can long continue without being replaced by the other. To say
that some kind of suffering matures into the highest ecstasy is
unreasonable.”
In answer to such demands to justify viraba-bhdva by logic,
what pure devotees personally experience may be offered as
definite evidence. Pure devotees do indeed enjoy ecstasy in
separation. And since no other cause for this ecstasy can be as-
certained, the cause must be their intense experience of what
appears from the outside to be suffering.
 PURNA: The Complete PERFECTION / 727

To help newcomers to the devotional process understand

viraha-bhava, Krsna speaks the current verse, comparing the
ecstasy of viraha-bhdva to the pleasurable sensation of relief
from pain, a relief with which everyone is familiar. A person may
struggle to achieve some object of satisfaction, and though his
struggle may be painful, when he achieves his object the pain
turns into joy. The ecstatic distress of viraha-bhdva may appear
similar to the pleasure that follows pain, but as expressed here
by the phrase sampanna-vat (“as if experiencing”), this is only
the external appearance. In reality the ecstasy of separation comes
not from the eventual meeting and enjoying with one’s beloved
but from the “pain” of separation itself. That ecstasy is complete
satisfaction, in which one never feels any insufficiency. That ec-
stasy may be compared to the pleasure of gratification after dep-
rivation, but actually it is much more sublime. The mind of an
ordinary person is relieved when he can rejoin those he loves
and again gratify his senses, but a pure devotee’s greatest ecstasy
arises from serving and remembering Krsna in separation.

॥1 12,

इच्छत्पुनस्तादूशमेव भावं
कष्ट कथ्चित्तदभावतः स्यात्‌ |
येषां न भातीति मतेऽपि तेषां
गाटोपकारी स्मृतिदः प्रियाणाम्‌ ॥
icchet punas tadrsam eva bhavam
klistam kathancit tad-abhavatah syat
yesam na bhdatiti mate pi tesam
gddhopakari smrti-dab priyanam

icchet — one may want; punah — again; tadrsam — similar; eva

— indeed: bhadvam—a mood; klistam— distressed; kathancit
— somehow; tat-abhdvatah — due to the absence of that; syat
— may be; 1९54177 — of whom; na bhati— is not manifest; iti —
thus; mate— in the opinion; api— still; tesam— their; gadha `
728 / CHAPTER SEVEN

— most thorough; upakari— helper; smrti-dab — reviver of lost

memory; privyandm — of beloveds.

One may want to feel that separation again, and may in-
deed feel distressed if one cannot. Thus a person who can
remind one of a beloved not present is considered the
most sincere and helpful friend.

COMMENTARY: The neophyte mind may still be confused. That

mind may think, “According to the axiom that pleasure leads to
pain, and pain to pleasure, the abundant joy felt by an elevated
devotee in prema-bhakti is bound to give way to disappoint-
ment when circumstances change, as in this world they always
do. The more one is elated now, the more one will suffer depres-
sion later. Premdnanda is greater than the ecstasy of worshiping
God in mere reverence, and certainly much greater than the ec-
stasy of impersonal identification with the Supreme. Therefore
when the bliss of prema is interrupted by the pain of separation,
one is plunged into the worst distress.” To dispel this confusion,
Krsna now conclusively proves that the apparent pain of viraha-
bhava is in fact pleasure.
The hearts of devotees absorbed in viraha-bhdva are un-
avoidably compelled to seek more of it. They cannot tolerate
losing this ecstasy. Krsna’s proof, therefore, is simple: How can
anyone’s heart feel the urge to suffer more and more pain unless
that pain is really pleasure? Outsiders may perceive a devotee’s
ecstasy as suffering, and the devotee may speak and act as if it
were, but the truth must be just the opposite. Judging from the
strength of the devotee’s urge to continue suffering viraha-
bhava, that bhava must in fact be the ultimate happiness.
A material example may help clarify this point: Although the
coldness of ice is the opposite of the heat of fire, ice placed on
one’s body may feel as hot as burning coal. In this example, the
burning sensation from the ice is illusory, the numbing coldness
real. Similarly, the pain of viraha-bhdva is a false appearance,
disguising the reality of indescribable joy. The difference be-
tween the ecstasy of separation from Krsna and the common
 PURNA: The Complete PERFECTION / 729

sensation of being touched by ice is that the deep feeling of

viraha-bhava is known only to a few —to Krsna and some of
His most intimate devotees.
Krsna in this verse is referring specifically to His own ecstasy
in separation from the residents of Vraja, but His description
equally applies to their ecstatic remembrance of Him. Or, to be
more correct, it applies to the Vraja-vasis with the exception of
the young gopis. These gopis are never relieved for a moment
from the tension of viraha-bhdva, since even when together
with Krsna they are in anxiety about losing Him. They never lose
touch with this ecstasy, and so have no reason to think about
regaining it. Yet they do not consider their pain of separation a
goal for anyone to strive for, because it burns them more sharply
than a million forest fires. In the gopis’ own words,

saric-chaila-vanoddesa
gdvo venu-ravd ime
sankarsana-sahdayena
krsnenacaritah prabho

punabh punah smarayanti

nanda-gopa-sutam bata
sri-niketais tat-padakair
vismartum naiva saknumah

“Dear Uddhava Prabhu, when Krsna was here in the company

of Sankarsana, He enjoyed all these rivers, hills, forests, cows,
and flute sounds. All these remind us constantly of Nanda’s son.
Indeed, because we see Krsna’s footprints, which are marked
with divine symbols, we can never forget Him.” (Bhdgavatam
10.47.49-50) As this statement implies, the gopis do not worry
about the pain of forgetting Krsna, because forgetting Krsna is
something they cannot do even if they want to. They sometimes
would like to forget Krsna to avoid the ever-increasing agony of
remembering Him, and certainly they do not need to ask to be
put into a fire of separation. The gopis feel the pain of separation
from Krsna constantly and in a unique way. Therefore the happi-
730 / CHAPTER SEVEN

ness they enjoy is actually greater than that of anyone else. They
are superior to all other servants of God and to all His other
intimate devotees.

0 11

कथञ्चन स्मारणमेव तेषाम्‌

अवेहि तञ्जीवनदानमेव |
तेषां यतो विस्मरणं कदाचित्‌
प्राणाधिकानां मरणाच्च निन्द्यम्‌ ॥
kathancana smaranam eva tesam
avehi taj-jivand-danam eva
tesam yato vismaranam kadacit
pranddhikadnam marandc ca nindyam

kathanicana — somehow or other; smdaranam— reminding; eva

— thus; tesa4m— of them; avehi you should understand; tat
— that; jivana— of life; danam— the gift; eva — only; tesam —
of them; yatab — because; vismaranam — forgetting; Raddacit —
ever; (14114 -- than the air of life; adhikanam— of those who
are more important; maranat— than dying; ca— and; nindyam
— contemptible.

Please understand: When somehow made mindful of those

one loves, one is given back one’s life. Forgetting those
more dear than one’s own breath is more painful than
dying.

TEXT 130

न सम्भवेदस्मरणं कदापि
स्वजीवनाना यदपि प्रियाणाम्‌ |
तथापि केनापि विशेषणेन
स्मृतिः प्रह्षीय यथा सुजीवितम्‌ ॥
 PURNA: The Complete PERFECTION / 731

na sambhaved asmaranam kadapi

sva-jfivananam yad api priyanam
tathapi kendpi visesanena
smytib praharsdya yatha su-jivitam

na sambhavet — is not possible; asmaranam — forgetting; kadd

api — ever; sva-jivandnam — who are one’s very life; yat— in-
asmuch as; api— even; priydndm— of those who are dear;
tatha api — still; kena api— by some; visesanena — special fea-
ture; smytib — remembrance; prabarsaya — for making happy;
yatha — like; su-jivitam a fortunate life.

Those dear as life one can never forget, but when re-
minded of them in a special way one feels happy, like one
who has lived a life of good fortune.

COMMENTARY: Just as one always remembers the most impor-

tant events in one’s own life, Krsna’s devotee always remembers
Krsna, and Krsna always remembers the devotee. Sometimes,
however, that remembrance becomes especially sweet, as when
stimulated by the words of an eloquent Vaisnava. This enhanced
remembrance is like the satisfaction of a person whose life has
been filled with fortunate events, one success after another. In
contrast, a humdrum, mediocre existence with no outstanding
events is as sad as a life encumbered by poverty. Or, applying
this analogy to the matter at hand: without transcendental love,
remembrance of dear ones becomes tasteless.

TEXT 131

इत्येवमुपकारोऽद्य भवताकारि मे महान्‌ |

तत्तेऽस्मि परमप्रीतो निजाभीष्टान्‌ वरान्‌ वृणु ॥
ity evam upakaro ‘dya
bhavatakari me mahdan
tat te ‘smi paramad-prito
nijabhistan vardn vrnu
732 / CHAPTER SEVEN

iti— so; evam — in this way; upakarab — benefit; adya — to-

day; bhavata — by you; akdri— has been done; me— for Me;
mahan — great, tat— therefore; te— with you; asmi—TI am;
parama-pritahb — extremely pleased; nija—by you; abhistan
— desired; vardn — benedictions; vynu — please choose.

So today you have favored Me greatly, and therefore I am

delighted with you. Please choose whatever benedictions
you would like.

COMMENTARY: Narada reminded Lord Krsna of the gopis’ abso-

lute attachment to Him, and for this Lord Krsna is thankful.

॥ 11

श्रीपरीक्षिदुवाच
मुनिर्जयजयोद्रोषेः सवीणागीतमैडत |
व्रजक्रीडोत्थनामादयैः कीर्तनैश्च वरप्रदम्‌ ॥
Sri-pariksid uvaca
munir jayd-jayodghosaih
sa-vind-gitam didata
vraja-kridottha-namaddhyaih
kirtanais ca vara-pradam

Sri-pariksit uvdca — Sri Pariksit said; munih — the sage; jayda-

Jaya-udghosaih — with shouts of jaya jaya; sa—along with;
vind — of his vind; gltam— playing; aidata— worshiped; vraja
— in Vraja; krida — in the pastimes; uttha — arising; ndma —
with names; ddhyaib — filled; kirtanaib — by songs of praise;
ca — and; vara-pradam — the giver of benedictions.

Sri Pariksit said: The sage began singing Krsna’s glories.

Playing on His vina and shouting “Jaya! Jaya!” he praised
Lord Krsna, the giver of benedictions, with songs filled
with names arising from His pastimes in Vraja.
 PURNA: The Complete PERFECTION / 733

COMMENTARY: Narada wanted to ask for a few choice and rarely

obtainable benedictions, so he first sang for Krsna’s pleasure so
that Krsna would be inclined to grant Narada’s desires. Most
pleasing to Krsna was Narada’s ecstatic recitation of names Krsna
had acquired in Vraja, like Gokula-mahotsava, YaSoda-nandana,
Nanda-kumara, Gopa-gopijana-priya, Gopigana-manohara, and
Putana-mocana.

TEXTS 133-134

स्वयं प्रयागस्य दाश्चमेध-

ती्थादिके द्वारवतीपरान्ते |
सम्भाषितानां विषये भ्रमित्वा
ूर्णार्थतां श्रीमदनुग्रहेण ॥
विप्रादीनां श्रोतुकामो मुनीन्द्रो
हर्षात्कृष्णस्याननादेव साक्षात्‌ |
एवं मातः प्रार्थयामास हद्यं
तस्मिन्‌ रम्योदारसिहे वर प्राक्‌ ॥
svayam praydgasya dasdsvamedha-
tirthadike dvaravati-pardnte
sambhasitanam visaye bhramitva
purnarthatam srimad-anugrahena

vipradinam srotu-kamo munindro

harsat krsnasyanandd eva saksat
evam mdtah prarthayam dsa hrdyam
tasmin ramyodadra-simbe varam prak

svayam — in person; praydgasya — of Prayaga; dasdsvamedha-

tirtha — at Dasasvamedha-tirtha; addike — beginning, dvdravati
at Dvaraka; pardnte— ending; sambhdsitanam — of those
with whom he had spoken, visaye— on the topic; bhramitud —
while wandering; purna-arthatam— the success; srimat— of
734 | CHAPTER SEVEN

the blessed Lord; anugrabena — by the favor; vipra-ddinam —

of the brdhbmana and the others; srotu-kamah — wanting to
hear; muni-indrab — the king of sages; harsat — with great plea-
sure; krsnasya — of Krsna; Gnandt— from the mouth; eva —
only; saksat — directly; evam — thus; madtab — O mother; prar-
thayam asa — he begged; hrdyam — what was in his heart; tas-
min — from Him; ramya among persons who are attractive;
udara— and generous; simihbe the lion; varam—the bene-
diction; prak — first.

From Dasasvamedha-tirtha in Prayaga to Dvaraka, Narada

had wandered. And he had spoken with devotees — the
brahmana at Prayaga and all the others—who by the
Lord’s divine grace had each achieved perfection. Feeling
great pleasure, Narada, the king of sages, now wanted to
hear of this perfection directly from Lord Krsna’s own
mouth. Dear mother, Lord Krsna is the all-attractive lion
among generous benefactors. Now, therefore, Narada
begged from Him the first blessing he wished to receive.

COMMENTARY: Narada already knew about Krsna’s mercy, but

he wanted to hear Krsna describe it in His own words. Pure
Vaisnavas never lose interest in hearing such topics. Narada had
spoken with many devotees, beginning with the brahmana
leader of the devotees at Prayaga and ending with Uddhava in
Dvaraka. And from each he had heard the same story — that
someone else, not the devotee speaking, was favored by Krsna.
For a reader with no taste for Sravanam kirtanam 11151700, this
simple repetitious plot might be boring. Vaisnavas, however, are
perpetually fascinated by the endless varieties of Krsna’s recipro-
cations with His devotees.
Narada was particularly curious about how the devotees he
had met, even though they varied greatly in material status, had
perfected their life in all respects. All of them — from the Prayaga
brabmana and the southern king up to Indra, Brahma, Siva, and
Prahlada, Hanuman, and Uddhava — had achieved remarkable
success in performing religious duties, in acquiring exalted means
 PURNA: The Complete PERFECTION / 735

for enjoyment, in disentangling themselves from illusion, and in

perfecting the transcendental art of serving the Supreme Person.
All of them had achieved their manifold success by only one
cause — Krsna’s grace. Narada had long been curious to better
understand how Krsna distributes His mercy, and now he was
eager to inquire from Krsna directly.

111

श्रीकृष्णचन्द्र कस्यापि तृप्तिरस्तु कदापि न |

भवतोऽनुग्रहे भक्त प्रेम्णि चानन्दभाजने ॥
Sri-krsna-candra kasyapi
{11211 astu kRaddpi na
bhavato ‘nugrahe bhaktau
premni cananda-bhdjane

Sri-krsna-candra — O Sri Krsnacandra:; kasya api— of anyone;

trptib — satiation; astu— let there be; kadd api— ever; na—
not; bhavatah — Your; anugrahbe — in the mercy; bhaktau — in
devotional service; premni—in pure love; ca— and; dnanda
— of ecstasy; bhdjane — for the reservoir.

[Narada said:] Sri Krsnacandra, please grant that no one

will ever feel he has enough of Your mercy, Your devo-
tional service, or pure love for You, the reservoir of
ecstasy.

COMMENTARY: Narada wants to be assured by Krsna that no

matter how much of Krsna’s favor a devotee may receive, the
devotee will never become self-satisfied or complacent. Rather,
he will always think himself unworthy of the mercy and in need
of more and more. Narada mentions Krsna’s mercy, bhakti-yoga,
and prema—all three together — even though they become
manifest in a causal sequence, not all at once: Krsna’s mercy
leads to bhakti, which develops into prema. What Narada im-
plies is that Vaisnavas on various levels of devotional progress
736 / CHAPTER SEVEN

have different needs. A neophyte needs special mercy from Krsna

and His devotees to begin the process of bhakti-yoga; an inter-
mediate sadbaka needs ample opportunities for practicing his
personal bbhajana; and a mature devotee, driven by his strong
urge, needs to taste krsna-prema. Let the impersonalists be satis-
fied with their theoretical self-realization. Narada and his follow-
ers never have enough of the ever-increasing ecstasy of discov-
ering their relationships with Krsna.

TEXT 136

श्रीभगवानुवाच
विदग्धनिकराचायं को नामायं वरो मतः |
स्वभावो मत्कृपाभक्तप्रम्णां व्यक्तोऽयमेव यत्‌ ॥
sri-bbagavan uvaca
vidagdha-nikaracarya
ko namayam varo maiab
svuabhavo mai-krpa-bbhakti-
premnam vyakio ‘yam eva yat

Sri-bbagavan uvaca—the Supreme Lord said; vidagdba— of

clever scholars; nikara — of the multitude; @caérya— 0 precep-
tor; kab — what; nama — indeed; ayam— this; varab — bene-
diction; maiah— is considered; svuabbavah— the nature: mat
— My; krpa — of the mercy; bbakti— of the devotional service;
premnam — and of the ecstatic love; vyaktab — obvious; ayam
— this; eva — simply; yat— which.

The Supreme Lord said: O preceptor of all clever scholars,

what kind of benediction is this? My mercy, My devotional
service, and ecstatic love for Me all have this nature. That
should be simply obvious.

COMMENTARY: To Krsna it sounded ironic that Narada was ask-

ing for something that is already an established fact. Since Narada
 PURNA: The Complete PERFECTION / 737

knows everything, he must have had some hidden motive, and

indeed this was so; he wanted to hear Krsna Himself extol the
glories of prema-bhakti.

TEXTS 137-138

प्रयागतीर्थमारम्य भ्रामं भ्राममितस्ततः |

अत्रागत्य च ये दृष्टाः श्रुताश्च भवता मुने ॥
सवे समापसर्वार्था जगविस्तारकाश्च ते |
मत्कुपाविषयाः किचित्तारतम्यं श्रिताः परम्‌ ॥
prayaga-tirtham arabhya
bhramam bhramami itas tatab
atragatya ca ye drstab
srutas ca bhavatd mune

sarve samapta-sarvartha
jagan-nistarakds ca te
mat-krpd-visayah kincit
ldratamyam sritah param

prayaga-tirtham — from Prayaga-tirtha; drabhya— beginning;

bhramam bhramam — while wandering; itah tatab — here and
there; atra— here; d4gatya — coming; ca — and; ye— who, drs-
tab — were seen; Srutab — heard of; ca— and; bhavata — by
you; mune— O sage; sarve — all; samadpta — having completely
achieved; sarva — all; arthab — aims of life; jagat— of the whole
world; nistarakab — deliverers; ca — and; te— they; mat— My;
(214 — of the mercy; visayah — recipients; kincit— some; tara-
tamyam — gradation; sritab — adhering to; param — only.

O sage, each of the devotees you saw and heard about in

your wanderings here and there, from Prayaga-tirtha to
Dvaraka, is perfect in all respects. Each of them can deliver
the entire world, and each has truly received My mercy.
There exist between them only degrees of perfection.
738 / CHAPTER SEVEN

COMMENTARY: In each of the places Narada had visited, from

Prayaga to Dvaraka, he had met with pure devotees who per-
sonified the transcendental virtues of bhakti, and he had heard
about others, like the residents of Sri Vaikuntha and Sri Nanda-
vraja. By the strength of Krsna’s mercy, each of these devotees
was situated in perfection, and able to elevate others to perfec-
tion. This does not mean, however, that their love for Krsna
lacked individual distinctions. Pure devotional service is by na-
ture full of variety, so no two devotees are exactly alike. A formal
ranking among Krsna’s devotees does not exist, but still they
show some differences in excellence. Ultimately, Srimati Radha-
rani and Her companion gopis are the most excellent devotees.
The other pure Vaisnavas acknowledge the supremacy of Srimati
Radharani without envy, being satisfied with the unlimited hap-
piness of serving Krsna in their own individual ways. The second
part of Brhad-bhagavatamrta, “The Glories of Goloka,” will con-
clusively demonstrate that every pure devotee of Krsna enjoys
full satisfaction in his own loving exchanges with Krsna.

TEXT 139

तथापि तेषामेकोऽपि न तृप्यति कथञ्चन |

तद्रृहाण वरानन्यान्‌ मत्तोऽभीष्टतरान्‌ वरान्‌ ॥
tathapi tesam eko ‘pi
na trpyati kathancana
tad grhana vardn anyan
matto ’bhista-tardn varan

tatha api— nonetheless; tesam— of them; ekab — one; api —

even; na — not; typyati is satiated; Ratharicana — in any way;
tat — therefore; grhdna— please choose; vardn — benedictions:
anydn — other; mattah — from Me; abbista-taran — more de-
sirable; vardn — benedictions.

Yet none of these devotees is ever satiated. Please, therefore,

ask from Me some other, more satisfying benedictions.
 PURNA: The Complete PERFECTION / 739

COMMENTARY: Other than the Vraja-vasis, no one is closer to

Krsna than the Pandavas and Yadus; they are so fortunate that
Krsna lives with them in close intimacy, and they are able to
share this fortune with their entire families. Nonetheless, they
also are dissatisfied, thinking themselves unworthy, lacking in
pure devotion and surrender. As Krsna here indicates, this is
simply the peculiar nature of prema-bhakti.

TEXT 140

श्रीपरीक्षिदुवाच
नतिंत्वा नारदो हषद्ि्यवत्सद्ररद्रयम्‌ |
याचमानो जगादेदं तं वदान्यशिरोमणिम्‌ ॥
Sri-pariksid uvdca
nartitva ndrado harsad
bhaiksya-vat sad-vara-dvayam
yacamdno jagadedam
tam vaddnyd-Siromanim

Sri-pariksit uvdca — Sri Pariksit said; nartitva — dancing, ndra-

dab — Narada; harsat— out of joy; bhaiksya-vat— as if beg-
ging for alms; sat— excellent; vara— of boons; dvayam—a
pair; yacamanah — begging; jagadda—he said; idam— the
following; tam—to Him; vadadnya— of charitable persons;
Sirahb-manim — the crest jewel.

Sri Pariksit said: Narada danced in sheer joy. And like a

mendicant asking alms, he begged from Krsna two excel-
lent boons. Speaking to the Lord, the crest jewel of chari-
table persons, this is what Narada said.

COMMENTARY: Narada was delighted to hear Krsna confirm that

all the Vaisnavas he had visited had fully received Krsna’s mercy,
and that despite such good fortune these humble devotees were
never satisfied with themselves. He danced for a short time and
740 | CHAPTER SEVEN

then approached Krsna for two specific blessings. Like a beggar

folding his hands in supplication and holding out his cloth to ask
charity from a rich man, Narada praised Krsna so that Krsna
would be inclined to grant his request.

TEXT 41

श्रीनारद उवाच
स्वदानातृप्त वृत्तोऽहमिदानी सफलटश्रमः |
त्वन्महाकरुणापात्रजनविज्ञानमाप्तवान्‌ ॥
Sri-ndrada uvdaca
svd-dandatrpta vrtto ‘ham
idanim sa-phala-sramabh
tvan-mahd-karund-patra-
jana-vijndanam aptavan

$ri-ndradah uvdca— Sri Narada said; sva-dadna— with Your

own charity; atypta— O You who are not satisfied; vrttab — suc-
cessful; aham —1; idadnim— now; sa-phala — fruitful; sramah
—whose labor; tvat— Your, mahd-karund — of the greatest
mercy; patra-jana — about the recipients; vijanam — practical
understanding; adptavan — | have obtained.

Sri Narada said: O Lord never satisfied with Your own char-
ity, I have now achieved my goal. My labors have borne
fruit, for I now understand in a practical way who the
objects of Your greatest mercy are.

COMMENTARY: Narada had taken the trouble to journey from the

earth to Brahmaloka and back, and earlier in his life he had
exerted himself in scriptural studies and austere meditation. Now
he feels assured that all these efforts were worthwhile, for with
his own eyes he has seen the truth of what is told in the Vedic
scriptures. Most valuably, he has heard from Krsna and His devo-
tees in Dvaraka about the superexcellence of the Vraja gopis.
 PURNA: The Complete PERFECTION / 741

TERMI 2,
अयमेव वरः प्राप्ोऽनुग्रहश्चोत्तमो मतः |
याचे तधाप्युदारेन्द्र हार्दं किञ्चिचिरन्तनम्‌ ॥
ayam eva varah prapto
‘nugrahas cottamo matab
yadce tathapy udarendra
hardam kincic cirantanam

ayam — this; eva — alone; varah — benediction; praptab— ob-

tained; anugrahab — mercy; ca—and; uttamah —the great-
est; matab — considered; 14८८ -- 1 beg; tathad api— nonethe-
less; uddra-indra—O king of charitable givers; hardam—
desire in my heart; kintcit—a certain; cirantanam — old.

This is the only benediction I need obtain, and for me it is

the greatest mercy. But still, O king among those who give
charity, I have one long-cherished desire.

COMMENTARY: Since Krsna insists on being generous, Narada

wants to request a few wonderful benedictions. Although the
desire Narada is about to express has been sitting in his heart for
some time, Krsna should not worry that it might be impossible to
fulfill. Narada reminds Krsna that Krsna is, after all, the most
competent of all who give charity and therefore no benediction
is beyond His ability to grant.

TEXT 143
पायं पायं व्रजजनगणप्रेमवापीमराल
श्रीमत्तामामृतमविरतं गोकुकाब्ध्युत्थितं ते |
तत्तद्रेगाचरितिनिकरोङ्जम्मितं SE
Fae कोकान्‌ जगति रमयन्मत्तचेष्टो भ्रमाणि ॥
payam payam vraja-jana-gana-prema-vapi-marala
Sriman-namamrtam aviratam gokulabdhy-utthitam te
742 | CHAPTER SEVEN

tat-tad-vesacarita-nikarojjrmbhitam mista-mistam
sarval lokdn jagati ramayan matta-cesto bhramani

(41८1077 padyam— constantly drinking; vraja-jana-gana— of all

the residents of Vraja; prema — of the love; vaépi— in the pond;
mardla — O swan; Srimat-nama — of the blessed names; amy-
tam—the nectar; aviratam— without interruption; gokula-
abdhi— from the ocean of Gokula; wtthitam— arisen; te—
Your; tat-tat— by the various; vesa — of modes of dress; acarita
— and activities; nikara — numerous; ujjrmbhitam — enhanced;
mista-mistam — sweeter than the sweetest; sarvdn — all; lokdn
— the worlds; jagati— in the universes; ramayan — delighting;
matta — like a madman; cestab— whose behavior; bhramdni
— may I wander.

O swan gliding in the lakes of the Vraja-vasis’ love, I wish

that I may wander everywhere always chanting, drinking
the nectar of Your names. Those most sweet names arise
from the ocean of Gokula and spread the glories of Your
infinitely varied dress and ways of acting. As I wander, be-
having like a madman, may I distribute joy to everyone in
all the worlds.

COMMENTARY: An emperor swan likes to visit various lakes,

where he swims about and enjoys at liberty, unimpeded by
lesser birds. And Krsna finds His delight in the hearts of His
surrendered devotees, each heart a unique treasure house of
manifold ecstasies and loving dedication. Narada wants to serve
Krsna as an exemplary parivrdjakdcarya, preaching the glories
of hari-namamyta throughout the universe. By chanting Krsna’s
names, Narada will enjoy the highest pleasure and also share
that pleasure with everyone else. The bliss of hari-ndma will
inspire such joy in Narada and his followers in disciplic succes-
sion that they will become like intoxicated madmen, laughing,
crying, dancing, singing, and sometimes showing all ecstatic
symptoms at once. Thus these devotees will forget their bodily
needs and worldly duties.
 PURNA: The Complete PERFECTION / 743

The names Krsna acquires in Gokula are sweeter than the

names He acquires anywhere else, including even such names
as Visnu, Narayana, Narasimha, Ramacandra, Mathuranatha, and
Yadavendra. The names of Krsna in Gokula Vrndavana describe
qualities of His that cannot be found in any other abode. Only in
Vraja-bhumi does Krsna place a peacock feather in His hair,
gunja ornaments on His ears, and garlands of kadamba flowers
around His neck. Only in Vraja does He perform such pas-
times as drinking the life air of Putana and breaking the cart in
which the demon Sakata was hiding. Only there is He called by
such sweet names as Nanda-nandana, YaSoda-vatsala, Gopika-
manohara, and Vraja-janananda.

TEXT 144
त्वदीयास्ताः क्रीडाः सकृदपि भुवो वापि वचसा
हदा Fae स्पृशति कृतधीः कश्चिदपि यः |
स नित्यं श्रीगोपीकुचकलसकादमीरविकसत्‌-
त्वदीया्वद्नद्रे कलठ्यतुतरां प्रेमभजनम्‌ ॥
tvadiyas tab kridah sakrd api bhuvo vapi vacasa
hrda srutyadngair va sprsati krta-dhib kascid api yab
sa nityam Sri-gopi-kuca-kalasa-kasmira-vilasat-
tvadiyanghri-dvandve kalayatu-taram prema-bhajanam

tvadtyab — Your; tab — these; kridab — pastimes; sakrt— once;

api— even; bhuvab—in this world; va@—or, api— even;
vacasad — by speaking; brda— by thinking; Srutya — by hear-
ing the glories; angaih — by bodily contact; vad — or; sprsati—
touches; krta-dhib — whose mind is fixed in determination; Rascit
anyone; api— at all; yab— who; sab— he; nityam—eter-
nally; Sri-gopi— of the blessed gopis; kuca-kalasa— from the
pitcherlike breasts; kaSmira— with the saffron powder; vilasat
— adorned; tvadiya— Your, anghri— of the feet; dvuandve —
at the pair; kalayatu— may he become endowed; taram—
most fully; prema — in pure love; bhajanam — with devotional
meditation.
744 | CHAPTER SEVEN

Whether by speaking, thinking, hearing, or physical con-

tact, if any person in this world comes in touch even once
with these pastimes of Yours and is convinced of their im-
portance, may he be endowed eternally with the power to
worship Your feet in pure love, feet resplendent with the
saffron dust from the pitcher-like breasts of the blessed
gopis.

COMMENTARY: Narada now submits his second request. He wants

to be assured by the Lord’s personal promise that anyone in the
future who directly or indirectly experiences the transcendental
nectar of Krsna’s Vrndavana pastimes will be blessed to relish the
taste of pure love of God. When he says kascid api (‘anyone at
all”), Narada means that prerequisites as to caste or any other
qualifications, material or spiritual, should be put aside; because
Krsna’s glories and Krsna’s devotees are all-merciful, simply com-
ing in contact with them should automatically make even the most
uncivilized, wretched person pious and fortunate.
Remembrance of Krsna naturally arises in the heart of one
who meets a pure devotee of Krsna and hears from him about
Krsna’s pastimes. The only qualification the hearer of krsna-
katha needs is that he be krta-dhi— eager to hear and ready to
trust the authority of Krsna’s representatives who speak His mes-
sage. Equipped with this one quality of confident determination
to hear with faith, a Vaisnava can remember Krsna vividly by
listening to accounts of His pastimes and visiting the places
where He performed them. As mentioned earlier, the gopis told
Uddhava when they met him in Vrndavana:

saric-chaila-vanoddesa
2८110 venu-rdvd ime
sankarsana-sahdyena
krsnendcaritah prabbo

punab punah smarayanti

nanda-gopa-sutam bata
Sri-niketais tat-padakair
vismartum 11८11८८ Saknumah
 PURNA: The Complete PERFECTION / 745

“Dear Uddhava Prabhu, when Krsna was here in the company of

Sankarsana, He enjoyed all these rivers, hills, forests, cows, and
flute sounds. All these remind us constantly of Nanda’s son.
Indeed, because we see Krsna’s footprints, which are marked
with divine symbols, we can never forget Him.” (Bhagavatam
10.47.49-50)
Remembrance of Krsna is awakened not only by hearing
His glories and the glories of His land Vrndavana but also by
direct physical contact. Vaisnavas can physically touch Krsna’s
glories in the form of the book Srimad-Bhdgavatam, they can
hear about Sri Vrndavana-dhama from the Bhdgavatam, and
then, if fortunate enough, they can come to Vrndavana to bathe
in the dust on which Krsna and His dearmost devotees have
walked.

TEXT 145

श्रीपरीक्षिदुवाच
ततः श्रीहस्तकमल प्रसार्य परमादरात्‌ |
एवमस्त्विति सानन्दं गोपीनाथेन भाषितम्‌ ॥
Sri-pariksid uvdca
tatah sri-hasta-kamalam
prasarya paramadarat
evam astv iti sdnandam
gopi-nathena bhasitam

Sri-pariksit, uvdca — Sti Pariksit said; tatab— then; Sri-hasta-

kamalam— His divine lotus hand; prasdrya— extending;
parama-ddarat— with great respect; evam so; astu — let it
be; iti— in these words; sa-dnandam — blissfully; gopi-ndthena
— by Gopinatha;, bhdsitam — said.

Sri Pariksit said: Lord Gopinatha then extended His divine

lotus hand and with great respect for Narada blissfully
said, “So be it.”
746 | CHAPTER SEVEN

COMMENTARY: Krsna extended His right hand, the hand nor-

mally used to offer benedictions. Narada wanted explicit verifi-
cation from Krsna; therefore Krsna showed His consent in such a
way that no one could fail to understand. When Krsna enjoys His
pastimes as Gopinatha, the lover of the gopis, He reveals the
most confidential desires of His heart, and in this same mood as
Gopinatha He happily accepted Narada’s two requests.

TEXT 146

ततो महापरानन्दार्णवे मगरो मुनिर्भृराम्‌ ।

गायन्‌ नृत्यन्‌ बहुविधं कृष्णं चक्रे सुनिर्वृतम्‌ ॥
tato mahad-parananda-
rnave magno munir bhrsam
gayan nrtyan bahu-vidham
krsnam cakre su-nirvrtam

tatah — then; mahda-para — topmost, dnanda — of bliss; arnave

— in an ocean, magnah submerged; munib — the sage; bhr-
Sam suddenly; gayan— singing; nrtyan— dancing; bahu-
vidham — in various ways; krsnam— Krsna; cakre— he made;
su-nirvrtam — very satisfied.

The sage was suddenly plunged into a vast ocean of su-

preme bliss. He sang and danced in various ways, thus de-
lighting Lord Krsna.

COMMENTARY: Only an ecstatic devotee, by the unique power of

prema-bhakti, can give pleasure to Lord Krsna. Krsna is full in His
own ecstasy, sO an ordinary person, anxious and miserable as he
is, Can never presume to do anything that can please the Lord.

TEXT 147
PSI भगवदुचां स WA सपानकम्‌ ।
देवकीरोहिणीदषटं रुक्मिण्या परिवेषितम्‌ ॥
 PURNA: The Complete PERFECTION / 747

bubbuje bhagavadbhyam sa
paramdnnam sa-panakam
devaki-rohini-drstam
rukminya parivesitam

bubhuje — partook; bhagavadbhyam — with the two Lords; sab

— he; parama — first-class; annam — of food; sa-panakam —
and drink; devaki-rohini — by Devaki and Rohini; drstam — su-
pervised; rukminyd — by Rukmini; parivesitam — distributed.

Narada then partook of excellent food and drink with the

two Lords, as Devaki and Rohini supervised and Rukmini
served.

COMMENTARY: Invited by Balarama and Krsna to take lunch

with Them, Narada was served excellent sweet rice and other
delicious dishes and various refreshing drinks. Since Rukmini
was the first of Krsna’s queens, she claimed the right to serve
the meal. She went around to each of the three people eat-
ing and repeatedly offered a small portion of whatever they
wanted.

TEXT 148

sgn Seat वीजितं सत्यभामया |

अन्यामिर्महिषीमिश्च esa तत्तदीहया ॥
uddhavena smaryamdnam
vijitam satyabhamayad
anyabhir mahisibbis ca
ranjitam tat-tad-thaya

uddhavena— by Uddhava; smdryamanam— being offered

suggestions; vijitam — fanned; satyabhamaya — by Satyabhama,
anyabhib — by the other; mahisibhib — queens; ca — and, ran-
jitam — pleased; tat-tat — various; thaya — by services.
748 / CHAPTER SEVEN

Uddhava suggested to Narada what was best to eat, Satya-

bhama fanned him, and the other queens pleased him with
various kinds of service.

COMMENTARY: Uddhava went around commenting, “You haven't

tried this. This other preparation is your favorite. Take some of
this, and some of that.” Since the weather was quite hot, Krsna’s
beloved Satyabhama personally fanned the two Lords and the
exalted sage. The other queens, headed by Jambavati, busied
themselves doing everything they could to make the meal a plea-
sure. They poured cool water from brimming pitchers, elo-
quently praised the food, fanned the bodies of Krsna, Balarama,
and Narada from all sides, and kept the room fragrant by burning
aguru and other incense.

TEXT 149

आचान्तो Stal गन्धेमीकामिर्मण्डितो मुनिः |

अलङकरिर्बहुविधैरर्चितश्च मुरारिणा ॥
acanto lepito gandhair
mdlabhir mandito munib
alankarair bahu-vidhair
arcitas (८ murarind

dcantab — having washed his mouth; /epitab — anointed; gan-

dhaib — with fragrant oils; malabhib —with flower garlands;
manditabh — decorated; munib—the sage; alankdraib — by
ornaments; bahu-vidhaib — of various kinds: arcitah — wor-
shiped; ca — and; mura-arind—by Krsna, the enemy of the
demon Mura.

After the sage finished eating and washed his mouth, Lord
Krsna worshiped him, anointing him with fragrant oils
and adorning him with flower garlands and varied orna-
ments.
 PURNA: The Complete PERFECTION / 749

TEXT ISO
अथ प्रयागे गत्वा तान्‌ मदपेक्षाविम्बितान्‌ |
मुनीन्‌ कृतार्थयानीति समनुज्ञाप्य माधवम्‌ ॥
atha prayage gatva tan
mad-apeksd-vilambitan
munin krtarthayaniti
samanujnapya mddhavam

atha — then; praydge — to Prayaga; gatvd — going; tan — them;

mat— for me; dpeksd—with expectation; vilambitan — left
waiting; munin—on the sages; krta-arthaydni— let me be-
stow perfection; iti—thus (thinking); samanujndpya — taking
permission to leave; mdaddhavam — from Lord Madhava.

Narada then took leave of Madhava, Lord Krsna, and went

to Prayaga, thinking, “Let me bestow perfection on the
sages who have waited so long for me to return.”

COMMENTARY: Krsna is called Madhava because He is the moon

that arose from the ocean of the dynasty of King Madhu. Madhava
is also the name of the Deity of Krsna at Dasasvamedha-ghata,
where Narada had seen the sages worshiping the Lord and bath-
ing daily at the confluence of the Yamuna, Ganga, and Sarasvati
during the month of Magha. Narada wanted to return to Prayaga
to share his realizations with those sages, who by taking shelter
of Dasasvamedha-ghata had obtained the shelter of Krsna.

TEXT ISI
स्वयं यदुक्तिमाहात्म्यमनुभूतमितस्ततः |
सानन्दं वीणया गायन्‌ स ययौ भक्तिकप्पटः ॥
svayam yad-bhakti-mahatmyam
anubhutam itas tatab
sdnandam vinayd gayan
sa yayau bhakti-lampatah
750 / CHAPTER SEVEN

svayam — personally; yat— whose; bhakti— of the devotional

service; mahbatmyam — the glories; anubhutam — experienced;
11८10 tatab — here and there; sd-Gdnandam — blissfully; vinaya
—with his vind; gdyan— singing; sab—he; yayau — went;
bhakti — to enjoy pure devotional service; lampatah — greedy.

Thus Narada started on his journey to Prayaga, intoxicated

with eagerness for pure devotion. Wherever he passed he
vibrated his vina and blissfully sang the glories of the
krsna-bhakti he had seen with his own eyes.

TEXT 152

तेऽपि तन्मुखतः सर्वं श्रुत्वा तत्तन्महादुतम्‌ |

सारसङ्गाहिणोऽटोषमन्यत्सद्यो जहरदुटम ॥
te pi tan-mukhatah sarvam
Srutvad tat tan mahddbhutam
sdra-sangrahino Sesam
anyat sadyo jabur drdham

te they; api— also; tat— his; mukhatah — from the mouth;

sarvam all; Srutud — hearing; tat tat— various things; mahd-
adbhutam — most amazing; sara — essential values; sangrahi-
nab — persons who can grasp; asesam — altogether; anyat—
other things; sadyab — at once; jahub — they gave up; drdham
— firmly.

When the sages at Prayaga heard the whole wonderful ac-

count from the mouth of Narada, they once and for all gave
up all interest in everything other than Krsna’s service, for
they were able to grasp the essence of what is of value.

COMMENTARY: Whatever traces of attachment to material work

and knowledge still lingered in the hearts of the sages were at
once cleansed away when they heard Narada’s account of his
travels. They were wise devotees, able to recognize the essential
truth in what Narada told them.
 PURNA: The Complete PERFECTION / 751

TEXT 153

has परमं दैन्यमवलम्ब्यास्य शिक्षया |

श्रीमन्मदनगोपालचरणाब्ञमुपासत ॥
kevalam paramam dainyam
avalambydsya Ssiksaya
sriman-madana-gopdla-
caranabjam updsata

kevalam — exclusive; paramam — complete; dainyam — humil-

ity; avalambya — developing; asya— his; siksayad — according
to instructions; Srimat-madana-gopdla— of Sriman Madana-
gopala; carana-abjam— the lotus feet; updsata— they wor-
shiped.

Entering a mood of great and single-minded humility, they

began worshiping the lotus feet of Sriman Madana-gopala
according to Narada’s instructions.

COMMENTARY: It is an axiomatic principle of devotional science

that until one rejects everything insubstantial one cannot grasp
the essence of reality. The sages at Prayaga, graced by Narada
with ultimate enlightenment, now obtained the total humility
(dainya) required for entrance into the mysteries of pDrema-
bhakti. By honestly thinking themselves unworthy of worshiping
the Personality of Godhead’s lotus feet, they earned the priceless
treasure of His favor.

TEXTS 154-155

मातगौपकिशोर तं त्वं च रासरसाम्बुधिम्‌ |

तत्प्रेममोहिताभिः श्रीगोपीमिरमितो वृतम्‌ ॥
अमृषां दास्यमिच्छन्ती तादृरप्रेमभद्गिभिः |
नित्यं भजस्व तत्तामसद्कीर्तनपरायणा ॥
752 / CHAPTER SEVEN

matar gopa-kisoram tam

tvam ca rasa-rasambudhim
tat-prema-mohitabhih sri-
gopibhir abhito vrtam

amusam das) 1am icchanti

tadrsa-prema-bhangibhib
nityam bhajasva tan-namad-
sankirtana-parayana

mdtab —O mother; gopa-kisoram— the young cowherd boy;

tam — Him; tuam— you, ca— and; rasa — of the rasa dance;
rasa — of nectar; ambudhim — the ocean, tat— that; prema —
by pure love; mohitabhib — who are enchanted; s7i-gopibhib —
by the divine gopis; abhitab—on all sides; vrtam— sur-
rounded; amusdm — of them; dadsyam — becoming the servant;
icchanti — desiring, tadrsa — with such; prema — of pure love;
bhangibhib — methods, nityam— constantly; bhajasva — you
should worship; tat— His; nadma-sankirtana — to the sankir-
tana of the names; parayand — being dedicated.

Dear mother, you as well should always worship this

young cowherd boy. He is the ocean that yields the nectar
of the rasa dance, in which divine gopis fully surround
Him, entranced by pure love. You should cherish the de-
sire to be a servant of these gopis, you should constantly
worship Him in pure love as they did, and you should dedi-
cate yourself to the sankirtana of His names.

COMMENTARY: Having finished his story, Pariksit Maharaja is

summing up the lesson his mother should learn from it. She
ought to absorb herself fully in Krsna consciousness, which
in all of its countless varieties derives from and reflects the
most perfect love of the gopis who join Krsna in His rdsa dance.
God in His original form is a young, playful cowherd, and in
this form He enjoys His original pleasure. When the Supreme
 PURNA: The Complete PERFECTION / 753

Lord appears in any other form, that appearance is secondary,

manifested to satisfy particular devotees. After hearing Srimad-
Bhagavatam from Sukadeva Gosvami, Pariksit understood this
transcendental fact, and to make his mother also understand it
he has recounted this first part जान Brhad-bhagavatamrta.
Perhaps Mother Uttara, the widow of Krsna’s nephew, might
feel uncomfortable assuming the mood of the gopis, at least in
public. Therefore Pariksit advises her more aptly to strive to be-
come a servant of the gopis. As Pariksit here points out, the prin-
cipal method for becoming a servant of the gopis of Vrndavana is
krsna-ndma-sankirtana — immersing oneself in hearing and
chanting the names of the divine cowherd boy of Vraja, espe-
cially the name Krsna. This is the best means to practice wor-
shiping Him in pure love, and it is the symptom of one who has
achieved the treasure of prema.

TEXT 156

गोपीनां महिमा कशध्ित्तासामेकोऽपि are |

न मया स्वमुखे कतुं मेरर्मक्षिकया यथा ॥
gopinam mahima kascit
tasdm eko pi Sakyate
na maya sva-mukhe kartum
merur maksikayad yatha

gopinam — of the gopis; mahimd — feature of the glories, Rascit

— some; {44/77 — of them; ekab — one; api— indeed; sakyate
— is able; na — not; maya — by me; sva-mukhe— in my mouth;
kartum— to be done; merub— Mount Meru; maksikayad — by
a mosquito; yathad — as.

I cannot describe with my own words even one of the glo-

ries of the gopis, any more than a mosquito can swallow
Mount Meru.
754 / CHAPTER SEVEN

TEXT 157

अहो कृष्णरसाविष्टः सदा नामानि कीर्तयेत्‌ |

कृष्णस्य तत्पराणां च भष्म्यादीनां गुरुर्मम ॥
abo krsna-rasavistab
sada namani kirtayet
Rkrsnasya tat-priydanam ca
bhaismy-ddinam gurur mama

aho— oh; krsna-rasa— in the tastes of Krsna consciousness;

avistab — fully absorbed; sada@— constantly; mamani— the
names; kirtayet— can glorify; krsnasya — of Krsna; tat— His;
privyandm— of the beloved devotees; ca—and; bbaismi-
dadinadm— of Rukmini and the others; gurub—the spiritual
master; mama — my.

Oh, but my spiritual master is fully absorbed in the loving

moods of serving Krsna. He can constantly glorify Krsna’s
names and those of Rukmini and Krsna’s other beloved
devotees.

TEXT 158

गोपीनां विततादुतस्फुटतरपेमानलार्चिङ्छटा-
द्ग्घाना किर नामकीर्तनकृतात्तासां विरोषास्स्मृतेः |
तत्तीकष्णज्वलनोच्छिखाग्रकणिकास्परेन सद्यो महा-
वैकल्यं स भजन्‌ कदापि न मुखे नामानि करतुं प्रभुः ॥
gopinam vitatadbhuta-sphutatara-premanalarcis-chata-
dagdhanam kila nama-kirtana-kriat tasdm visesat smrteb
tat-tiksna-jvalanocchikbagra-kanikd-sparsena sadyo maha-
udikalyam sa bhajan kadapi na mukbe namani kartum prabhub

gopinam — of the gopis; vitata— widely spread; adbhuta—

wondrous; sphuta-tara — fully manifest; prema — of pure love;
anala— of the fire; arcib-chata—by the expansive flames;
 PURNA: The Complete PERFECTION / 755

dagdhanam— who are burned; kila— indeed; ndma-kirtana

—the chanting of the names; kytat—by doing; tas4m— of
them; visesat— of the individual qualities; smrteh — due to re-
membrance; tat— of that; tiksna— intense; jvalana— of the
fire; ucchikha — high-peaked; agra — at the tips; Ranikad — with
the sparks; sparsena — by coming in contact; sadyah — at once;
mahd-vaikalyam — great agitation; sab —he; bhajan expe-
riencing; kadd api— ever; na— not; mukhe— in the mouth;
namdani— their names; Rartum — to produce; prabhuh — able.

The gopis were consumed by the expansive flames of the

wondrous blazing fire of love for Krsna. If my guru chants
the names of these gopis and recalls a gopi’s distinguish-
ing qualities, he too is touched by sparks shooting forth
from the flames of this intense fire, and he at once be-
comes greatly agitated. Therefore he has to avoid pro-
nouncing the gopis’ names.

COMMENTARY: The gopis’ love for Krsna is unique. It reaches the

ultimate extremes of ecstatic intensity, and so it can be compared
to a blazing fire. Everything the gopis experience in their lives
shines with the light of their krsma-prema, and the flamelike ec-
stasies from their prema burns their hearts, as flames burn a
person who comes too close. Sukadeva Gosvami is intimately
attuned to the mood of the gopis, and therefore he is vulnerable
to the danger of becoming too ecstatic. In the helpless state of
viraha-bhava, he might sometimes become incoherent in chant-
ing the glories of the Lord, the devotional practice that is his own
specialty and the only support of his vital force. If Sukadeva
utters any of the gopis’ names, his heart is at once filled with
remembrance of the gopis, and the scorching flames of viraha-
bhava make him unable to concentrate on his service. There-
fore while reciting Srimad-Bhdgavatam to Maharaja Pariksit he
avoided mentioning the gopis by name.
Many times in the Tenth Canto of the Bhdgavatam, Sukadeva
speaks of the activities and ecstasies — but not the names — of
individual gopis:
756 | CHAPTER SEVEN

duhantyo ‘bhiyayuh kascid

doham hitvad samutsukadh
payo ‘dhisritya samyavam
anudvasyapara yayub

“Some of the gopis were milking cows when they heard Krsna’s
flute. They stopped milking and went off to meet Him. Some left
milk curdling on the stove, and others left cakes burning in the
oven.” (Bhdgavatam 10.29.5)

kasydscit putanayantyab
krsndyanty apibat stanam
tokayitvad rudanty anya
padahan sakatayatim

“One gop? imitated Putana, while another acted like infant Krsna
and pretended to suck her breast. Another gopi, crying in imita-
tion of infant Krsna, kicked a gopi who was taking the role of the
cart demon, Sakatasura.” (Bhadgavdtam 10.30.15)

tais taih padais tat-padavim

anvicchanto ‘grato ‘balab
vadhvabh (१८८1८10 su-prktani
vilokyartah samabruvan

“The gopis began following Krsna’s path, as shown by His many

footprints, but when they saw that these prints were thoroughly
intermixed with those of His dearmost consort, they became
perturbed and spoke.” (Bhdgavatam 10.30.26)

ity evam darsayantyas tds

cerur gopyo vicetasab
yam gopim anayat krsno
vibadydnyab striyo vane

Sd ca mene taddtmanam
varistham sarva-yositam
hitvd gopih kama-yana
mam asau bhajate priyab
 PURNA: The Complete PERFECTION / 757

“As the gopis wandered about, their minds completely bewil-

dered, they pointed out various signs of Krsna’s pastimes. The
particular gopi whom Krsna had led into a secluded forest when
He had abandoned all the other young girls began to think Her-
self the best of women. ‘My beloved has rejected all the other
gopis,’ She thought, ‘even though they are driven by Cupid him-
self. Krsna has chosen to reciprocate with Me alone.’” (Bhdga-
VataM 10.30.35-36)

tato ९८11, vanoddesam

dirpta kesavam abravit
na paraye ‘ham calitum
naya mam yatra te manah

evam uktah priyam aha

skandha arubyatam iti
tatas cantardadhe krsnah
sd vadhur anvatapyata

“As the two lovers passed through one part of the Vrndavana
forest, the special gopi began feeling proud of Herself. She told
Lord KeSava, ‘I cannot walk any further. Please carry Me wher-
ever You want to go.’ Thus addressed, Lord Krsna replied, ‘Just
climb on My shoulder.’ But as soon as He said this, He disap-
peared. His beloved consort then at once felt great remorse.”
(Bhagavatam 10.30.37-38)

kacit karambujam saurer

Jagrbe ‘njalina muda
kacid dadhara tad-bahum
amse candana-bhusitam

“One gopi joyfully took Krsna’s hand between her folded palms,
and another placed His arm, anointed with sandalwood paste,
on her shoulder.” (Bhadgavatam 10.32.4)

kdcit samam mukundena

svara-jatir amisritab
758 / CHAPTER SEVEN

unninye pujita tena

priyata sadhu sadbv iti
tad eva dhruvam unninye
tasyai manam ca bahv adat

“One gopi, joining Lord Mukunda in His singing, sang pure me-
lodious tones that rose harmoniously above His. Krsna was
pleased and showed great appreciation for her performance,
saying ‘Excellent! Excellent! Then another gop? repeated the
same melody, but in a special metrical pattern, and Krsna praised
her also.” (Bhagavatam 10.33.9)

kascit tat-krta-hrt-tapa-
Svadsa-mlana-mukha-sriyab
sramsad-dukula-valaya-
kesa-granthyads ca kascana

“Some gopis felt so pained at heart that their faces turned pale
from their heavy breathing. Others were so anguished that
their dresses, bracelets, and braids became loose.” (Bhadgavatam
10.39.14)

kacin madhukaram viksya

dhyayanti krsna-sangamam
priva-prasthapitam dutam
kalpayitvedam abravit

“One of the gopis, while meditating on Her previous association

with Krsna, saw a honeybee before Her and imagined that it was
a messenger sent by Her beloved. Thus She spoke to the bee.”
(Bhagavdtam 10.47.11)
Someone might conjecture that reverential respect for the
gopis was Sukadeva’s reason for not speaking their names, but
Pariksit here denies this by specifying that Sukadeva was krsna-
rasdvista, always intoxicated by the spontaneous bliss of Krsna
consciousness. It was not out of shyness that Sukadeva was re-
luctant to mention the gopis by name; it was out of fear of losing
control of himself.
 PURNA: The Complete PERFECTION / 759

TEXT 159

तासां नाथं बह्वीनां समेतं

ताभिः प्रेम्णा संश्रयन्ती यथोक्तम्‌ |
मातः सत्यं तत्प्रसादान्महत्तवं
तासां ज्ञातुं रक्षयति त्वं च कच्चित्‌ ॥
tasam ndatham ballavinam sametam
tabhib premnd samsrayanti yathoktam
17741८0 satyam tat-prasaddan mahattvam
tasam jnatum Saksyasi tvam ca kincit

tasam — of them; ndtham— master; ballavindm — of the opis;

sametam — together; tabhib — with them; premnd— by pure
love; samsrayanti— taking shelter; yathd-uktam—as 1 have
described; madtahb — O mother; satyam — truly; tat— His; prasd-
dat— by the mercy; mahattvam — of greatness; tasdm— their;
jndtum — to understand; saksyasi— will be able; tuam— you;
ca — and; kincit— something.

If you follow my advice and with pure love take shelter of

the gopis and their master, Lord Sri Krsna, then, O mother,
I promise that by Krsna’s mercy you will be able to under-
stand something of the gopis’ greatness.

COMMENTARY: Without first scientifically understanding the spe-

cial qualities of the gopis that distinguish them from everyone
else, one cannot develop the true desire to become a servant of
the gopis, nor, beyond that, can one realize the supreme truth of
their ecstatic worship of Krsna. With this idea in mind, Pariksit
offers this promise to his mother. In what he had spoken, he
could not have explained to her everything about the gopis’
glories, nor could she have been expected to understand com-
pletely what he had told her. To gradually realize this deep sub-
ject matter, she would have to follow the standard process of
devotional meditation. First she would have to begin practicing
worship of Krsna while following in the footsteps of the gopis, as
760 / CHAPTER SEVEN

her son had outlined in his narration. By this practice she would
acquire some partial understanding. That understanding would
help her worship become mature, which in turn would allow her
to know the transcendental reality in more detail, so that finally
she would achieve the perfection of prema-bhajana. In this
way, by worshiping the Supreme Lord one comes to know the
greatness of the gopis, and by knowing the greatness of the gopis
one advances in worship of the Lord. This sdstra, Brhad-
bhagavatamrta, declares throughout that pure devotional ser-
vice to Krsna can be realized only by one who has specific
knowledge of both the Personality of Godhead and the process
of bhakti. Nonetheless, when one has learned the glories of the
gopis, the greatest of all the Lord’s devotees, one will automati-
cally understand the Lord and His devotional service without any
other effort.

TEXTHIOO

एतन्महाख्यानवरं महाहरेः
कारुण्यसाराकयनिश्चयार्थकम्‌ |
यः AGM संश्रयते कथञ्चन
प्राप्रोति तत्प्रेम तथेव सोऽप्यरम्‌ ॥
etan mahakhyana-varam mahd-hareh
karunya-sardlaya-n iscayarthakam
yab sraddhaya samsrayate kathancana
prapnoti tat-prema tathaiva so py aram

etat— this; maha — great, dkhydna— narration; varam — ex-

cellent; mahd-hareh — about the Supreme Lord Hari; Radrumnya
— of compassion; sdra— of the essence; dlaya— the abode;
niscaya — definite realization; arthakam — which provides; yah
— whoever; sraddhaya — with faith: samsrayate — takes shel-
ter; kathancana — somehow or other: prapnoti— he obtains;
tat — for Him; prema — pure love; tatha also; eva — indeed: १

sab — 116; api— even; aram — quickly.

 PURNA: The Complete PERFECTION / 761

With the help of this most excellent narration about the

Supreme Lord, which shows who has received the essence
of the Lord’s mercy, one can understand Him for certain.
Anyone who for any reason takes shelter, with faith, of this
narration will quickly attain love for Lord Sri Krsna.

COMMENTARY: To Pariksit’s promise Srila Sanatana Gosvami

now adds his own. By taking shelter of the Supreme Lord’s devo-
tees one can understand their special glories, which further leads
one to enter particular methods of devotional worship and fi-
nally attain pure love for the Lord. This sequence of perfection is
wonderful enough in itself, but even more wonderful is that one
can achieve the same perfection simply by hearing this Brhad-
bhdgavatamrta with faith. The purpose of this book is to make
known how Sri Krsna-candra, the original Personality of God-
head, acts as the unlimited source of superexcellent compassion.
Sincere readers will quickly rise to the goal of krsna-prema, es-
pecially when they conscientiously follow the authorized prin-
ciples of sadhana-bhakti.

Thus ends the seventh chapter of Part One of Srila Sandtana

(05140117 ऽ Brhad-bhadgavatamrta, entitled “Purna: The Complete
Perfection.”

THUS: ENDS PART ONE.

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App endixes
if
 How the Commentary Derives
from the DIG-DARSINI-TIKA

THIS APPENDIX CONSISTS of two sample passages, Text 121 of

Chapter Six and texts 7-9 of Chapter Seven. For each passage the
transliterated Sanskrit text and its translation are followed by Srila
Sanatana Gosvam1's fikd, split into individual sentences in translit-
erated Sanskrit with translation, each sentence numbered for refer-
ence. My commentary follows, with bold numbers in brackets
indicating the sentences from which the commentary derives.

CHAPTER 6, TEXT I21

tatratya yamuna svalpa-

jala suskeva sajani
govardhano ‘bhun nico ‘sau
svah-prapto yo dhrtas tvaya

In Vraja the river Yamuna has turned so dry she has hardly
any water. And Govardhana, who when You held him up
touched heaven, has now become short.

[1] purvokiam ksinatvam vivrnvan soka-

kadranatam evaha, tatreti.

Elaborating on the previously mentioned debilita-

tion, how it is a reason for lamentation is described
in the verse beginning /atra.

[2] vraja-bhumi-sambandbhini, sa vipula-

tarangavali parama-gambhiryddi-yukta
bhavadiya-tat-tat-krida-bhumir yamuna svalpa-
jala sati Suska-prayabbut, bhavad-viyogat tapat.
766 / APPENDIXES

That Yamuna, who is connected with Vraja-bhumi,

who has ranges of broad waves, who is endowed
with great depth and so on, and who is the play-
ground of Your various sports, now has very little
water and has become practically dried up, due to
the intense suffering caused by separation from You.

[3] atas tasyam pravesena maranam na ghatata

iti bhavabh.

Therefore, the idea is, it is not possible to die by

entering her.

[4] bhrgu-pdtenadpi maranam na sydd ity

abbiprayenaha, govardhana iti.

With the idea in mind that death by “Bhrgu’s jump”

[a suicidal leap] is also not possible, the words be-
ginning govardhanab are spoken.

[5] tuaya kare dhrtab san yo govardhanahb

svargam prapta iti paramoccata darsitd.

That Govardhana who reached heaven when held

by You in Your hand; this shows how supremely
elevated [Govardhana was].

[6] tatha ca hari-vamse, “sikharair ghtirnamanais

ca sidamdnais ca padapaib/ vidhrtas coddhataib
srngair agamabh kha-gamo “bhavat” iti.

Thus in the Hari-vamsa: “When Krsna lifted Govar-

dhana, its peaks waved back and forth, the trees
upon it trembled, and its inaccessibly high peaks
reached outer space.”

[7] tatha ca tatraiva, “apluto ‘yam girih paksair

iti vidyadharoragah/ gandharvdpasarasads caiva
vaco muncanti sarvasah” ity-ddi,
 DERIVATION of the COMMENTARY / 767

And similarly there itself [in the same Hari-vaméSsal:

“Vidyadharas, Uragas, Gandharvas, and Apsaras
complained on all sides that this hill was bumping
into their wings,” and so on.

[8] asau nico bhit, bhavad-viraha-dubkhena

bhumadntab-pravesat, srngdvali-sila-caya-
skhalandc ca.

He became low because of entering within the

earth in the pain of separation from You, and also
because many rocks from his rows of peaks fell
down.

COMMENTARY: [2] Sri Yamuna, the site of many of Krsna’s pas-

times, was once a great, broad river with mighty waves and
swift, deep-flowing currents. Now, in pain over Krsna’s absence,
she had become just a trickle, diminished to almost nothing.
[3] To drown oneself now in the meager water of the Yamuna
would no longer be feasible. [4] Nor could one still commit sui-
cide by jumping from the top of Govardhana. [5] Not long be-
fore, Govardhana’s height had been formidable, [6] as testified in
Sri Hari-vamsa (2.18.33, 37):

sikharair ghurnamdnais ca
sidamanais ca padapaih
vidhytas coddhataih srngair
agamah kha-gamo ‘bhavat

“When Krsna lifted Govardhana, its peaks waved back and forth,
the trees upon it trembled, and its inaccessibly high peaks reached
outer space.”

[7] apluto ‘yam girib paksair

iti vidyadharoragab
gandharvapsarasas caiva
vaco muncanti sarvasah
768 / APPENDIXES

“Vidyadharas, Uragas, Gandharvas, and Apsaras complained on

all sides that this hill was bumping into their wings.”
[8] But when Krsna left for Mathura, Govardhana began sink-
ing into the earth out of disappointment, and hunks of its peaks
fell off and tumbled down its sides.

CHAPTER 7, TEXTS 7—9

sri-brahmovdca
yac chri-vrndavanam madhye
raivatadri-samudrayoh
Sriman-nanda-yasodaddi-
pratimdlankrtantaram

go-yuthais tadrsair yuktam

racitam visvakarmand
rajate mathuram saksad
vrndavanam ivagatam

tatremam sdgrajam yatnad

yathavastham Sanair naya
kevalam ydtu tatraisa
rohiny anyo na kascana

Sri Brahma said: There is another Sri Vrndavana here, be-

tween Raivata Hill and the sea. And Nanda, Yasoda, and
others are present within it in replica images, with similar
herds of cows. That Vrndavana, constructed by Visvakarma,
appears just like the Vrndavana of Mathura come here to
Dvaraka. So carefully take Krsna.
and His brother in Their
present state and gently carry Them there. But only Rohini
should go with Them — no one else.

[1] raivata-parvata-lavana-samudrayor madhye

sri-vrndavanam ydd rdjate, tatra imam Ssri-
bhagavantam sdgrajam balarama-sahitam
 DERIVATION of the COMMENTARY / 769

yathavastham mohavastham anatikramya ata

eva yatnat chalair nayeti sardha-dvayendnvayabh.
To the Sri Vrndavana which shines forth between
Raivata Mountain and the salt ocean, please bring
this Personality of Godhead [Krsna] with His elder
brother (that is, with Balarama). So as to maintain
Krsna’s present condition (meaning not undo His
unconsciousness), please contrive to do this care-
fully. Such is the logical connection of the words in
the two and a half [verses — Text 7, Text 8, and the
first half of Text 9].

[2] kidrsam tat? srimatam srimatibhir vd

nandadinam pratimabhih pratikrtibhir
dlankrtam antaram madhyam yasyd.
What is that [Nava-vrndavana] like? [It is the place]
whose inside (that is, whose middle) is adorned
with either splendid images (that is, models) of
Nanda and others or else images of the splendid
Nanda and others.

[3] adi-sabdena Ssri-radhikadayo gopyah, sridama-

dayo gopds ca.
By the word adi [“and others,” in “Nanda and oth-
ers”], the gopis headed by Sri Radhika and the cow-
herd boys headed by Sridama [are indicated].

[4] tadrsaih pratimd-rupaib. atha va, bhagavat-

pdlita-mathura-vraja-varti-sadrsaih.
[And adorned with cows] like those [means] simi-
larly appearing as models or else resembling the
ones maintained by the Supreme Lord in the Vraja
of Mathura.

[5] Ratham evam sambhavatity atraha,

visvakarmana racitam iti.
770 / APPENDIXES

“How is this possible?” In response it is said, “[The

place was] manufactured by Visvakarma.”

[6] anena pratimasv api saksdc-chri-nanddadi-

buddhib sydd iti dhvanitam.

By this it is subtly implied that [Krsna] will think

that these mere models are Sri Nanda and the oth-
ers in person.

[7] ata eva mathuram mathura-mandala-

sambandhi vrndavanam sdksdd dgatam iva.

Thus [this Nava-vrndavana will seem] like Mathura-

vrndavana (that is, the Vrndavana belonging to
Mathura-mandala) directly come to this place.

[8] evam tat-tan-mrga-paksi-vrksddayo {7 tatra

racita vartanta iti jneyam.

And so it is to be understood that even the various

animals, birds, trees, and so on [of the original
Vrndavana] have been manufactured and are pres-
ent there [in Nava-vrndavanal.

[9] tatra racita-vrndavane esd parama-subuddbi-

mati kevalam ekakini robini yatu, tasyab purvam
vraje pi vasdat.

Only the supremely intelligent Rohini (that is, by

herself alone) should go there (to that manufac-
tured Vrndavana), since she previously resided in
Vraja.

[10] anyas ca kascana ko 01 jano na yatu.

And anyone else (that is, anyone else at all) should

not go there.
 DERIVATION of the COMMENTARY / 771

COMMENTARY: [1] Brahma wants Garuda to carry Krsna and

Balarama carefully to Nava-vrndavana. The two brothers should
not find out that They are still in Dvaraka-dhama, [10] and Their
devotees should not be allowed to spoil the illusion by following
Them. [9] Rohini can come along, because she knows how to
conduct herself intelligently, and especially because she used to
live in Vraja-bhtumi and will therefore seem in place. [5] The
replica Vrndavana was constructed by Visvakarma, the architect
of the demigods. [2] But to duplicate the Vraja-vasis was beyond
his skill. He couldn’t make copies of unique devotees like Nanda,
Yasoda, and the other senior cowherd people, [3] Sri Radhika
and the other young gopis, or Sridama and Krsna’s other gopa
friends. [2] But he was able to fashion static images of the Vraja-
vasis [6] lifelike enough to fool even Krsna. [7] In the overall
impression created, Nava-vrndavana was practically indistin-
guishable from the original, [8] down to the small details of plant
and animal life.
 > Sa ae
= 7

7 ~~ 7
श, +

be of ? =

bart कै
1 ead 8
7 a3 {7 su oe ।

ध ^ a a. ju
a =a Mis ।
«at baw sae aos
weft | (‘a sthwe
rye ४१०५४ > + ^ ।
Oe ; iw ins छ Ais
ive "नर
Mani? =A ®> 59 श्व, sine | ayo व <
1, 8, i) - गन late ॥ a +
an eld erie lh © ge
“ae? 410 9 ^~ sil hs 1 seh 4 ne
[हि । ^ J < io) dal «
gee —

alae ‘al eae ॥ we ti at] t ba = ore

1 te? > yee eels Moray im.

. 1 ॥ fv sf a
2.
+
ieee

८८॥
 Variant Readings of
SRI BRHAD-BHAGAVATAMRTA

IN PREPARING THIS EDITION of Sri Brhad-bhdgavatamrta,

I consulted three printed editions, published by the Caitanya
Matha, by Puridasa Mahasaya, and by the Sauri Prapannasrama
(see the Bibliography for details). All three editions were pub-
lished in Bengali script. Listed below are the variants found
among those editions. Puridasa additionally cites variant read-
ings from two manuscripts he identifies only as being located in
Gopivallabha-pura and Vrndavana, and he occasionally cites
variants without identifying their source. Apart from a few vari-
ants and several corrected typographical errors, the readings of
the Puridasa edition notably match those of the Sauri edition,
first published nineteen years earlier.
The editions and manuscripts are identified in this appendix
by the following symbols:

© Caitanya Matha edition

2 Puridasa edition
Sauri-prapannasrama edition
Gopivallabha-pura manuscript
Vrndavana manuscript
EG
<
(7 unidentified manuscript
* corroborated by the Dig-darsini commentary

The first column of the listing gives the number for the chapter
and verse of the variant, followed by a letter (^, ए, c...) to indi-
cate the pdda (usually, the quarter verse). (““Uvdca” lines are not
counted.) The next column gives the reading chosen for this
edition, preceded by a * sign when the choice is shown correct
by the author’s Dig-darsini commentary. The last column gives
774 | APPENDIXES

the variant, preceded by one or more letters indicating its source

or sources. When the variant is obviously wrong grammatically
or syntactically, it is given in brackets.
Before considering variants, I have first transliterated the
Sanskrit into Roman characters according to the following stan-
dards used by the Bhaktivedanta Book Trust: Panini’s options for
doubling consonants are never applied, the optional conversion
of anusvara to nasal stops is applied always inside words and
never at the end of words, avagrahas are indicated only at the
beginning of words and only when they stand for a deleted short
d, and hyphens are added to indicate compounded words. After
transliteration, any texts that don’t match count as variants.

LISTING OF VARIANTS

1.4D * mahita s [mahata]

I.4D * viduratab © [vidirata]
1.57 * -venur ऽ [-venu]
1.84 * yad-anghrim 75 yad-anghri-
1.10 Sri-krsna-candraya © Sri-guru-krsnaya
1126 * su-gopyam ऽ [su-gopam
१ premna © [premna]/ ऽ [presna/
1.18 Sri-uttarovaca © srimad-uttarovaca
LI8A yac chukenopadistam © yat Ssukenopadistam
1.22A tat-karunya- ऽ [tat-kadranya-]
1.26B vipra-varyah s vipra-varah (The commentary of edition
ए says vipra-varyah samagatah, but the
commentary of edition s says vipra-
varydh samagatab.)
1.26D -tatparah $ -tatpara
1.28B vastunt $ vastuni
1.28D mahatim $ mabhati
1.35D Sva-srgdla- © sva-srealan
1.35D -khaga-krimin ऽ -[kha]-krimin
1.38B udyatam $ [udyatan]
1.38C chri-nadrado ऽ chri-ndndarado]
1.38D drstvotthito s [drstvothito]
1.40B -krpaya $ -kypaya
1.40C loke © [lokre]
1.43B nanv © na tv
1.55D ramayaty ps /ramayasy]
L.57D tosayet ps [tosaya/]
1.64A Ipayusam s [Ipaytisam]
 Variant Readings of अरो BRHAD-BHAGAVATAMRTA / 775

2.48 -psarobhir [-psaror]

2.48 vividhaib lvividhai]
2.67 mahad-muda [maha/-muda
2.9A krtanukampitas @
CY
a
> krtanukalpitas
2.144 SUATZA-VA}VaSVAa © suargd-rajasya
2.15C suryendv-ddy- suryendrady-
2.17A tan chatriin tan satrun
2.17D rajyam lrajya]
2.21A trai-lokyd-grasa- trat-lokya-trdsa-
2.26B rudra-visnu- visnu-rudra-
2.29A puryam @
9as
er [puryam]
2.3I1CD yasyas ca catur- yasyahas catur-/ ? [yasyas catur-]
EVES Sasty-uttara lsasthy]-uttara
2.32D * Srutam smrtam
2.43C -carcartham -caryartham
2.44C * mahima-sravanakhyana- mahimasravanakhyana-
2.46C prajapati-patir yo 8a praja-patir
Oo
aia
© yo
2.49A nischidra- nischidrah
2.51A sdksan saksad
2.55C sta- ['stra-]
2.59B mohitas [mohityas]
2.63B karayami lkarannamij)
2.63D tasya vd na kva va na kva
2.654 budhyasva [buddhyasva]
2.65B * bhakty-eka- bhaktyaika-
2.66A dtire [ditye]
2.688 sambrto [sat-hrto]
2.75D dustah kaliya- [dusita kaliya-]
2.80A 'smin 51111775
2.80B tadrn tadrg
2.82A- visayino [visayino]
2.83C -gopanasaktab -gopandsaktah
2.87B mayat bhayat
2.884 Sivah samuddbhrto... @
ea
©ॐa@ puts this couplet in the previous verse
2.88E * casya "ख vdsya /s [vahasyal
2.97CD samana-mahima-... puts this couplet in the next verse
2.98EF nijesta-... puts this couplet in the next verse
2.99A bhavan chaktah bhavan Saktah
2.100D praydtab [prayadta]
3.5D vaisnavaika-priyo vaikunthasya priyam
3.10B sa-krodham sankrodham
3.11 Sri-rudra uvaca has this line missing
3.14B tvad-anugrahab tad-anugrabah
3.18D * nopekseta ndpekseta/s [ndpeksata]
3.23A sadyo lsadya]
3.23D durapam (durapam]
3.28. -dusprapye dusprape
3.29C ‘nyab [nyam/]
3.36D ॐ tadrsesvarab tvddysesvarahb
776 | APPENDIXES

3.38D tamasad-svd-prayojanat tamasam sva-prayojandat/s tamasa-

[mva]-prayojanat
3.40A mam kim kint mam
3.41B hrsta-vat kysna-vat
3.44B -varjitam PSV -varfitah
3.45D hari-sarstim ऽ harer sarstim
3.50A ॐ maha-muddsrantam © maha-madasrantam
3.51C narhed © [narhet]
3.57B * veda-margatiga veda-dharmatiga
3.60B sthitib [sthiti]
3.60C vaikuntho vaikuntha-
3.64 Sri-pdrvaty uvaca sr-[parvati] uvdaca
3.698 jayateti [jarateti]
3.774 atyantikim vapi catyantikim capi
3.84 varan vardan
3.82B * gurv-ddesakrto gurv-ladesa-krto]
3.82D satyatantasya yad P satyatantasya ca yad
3.83 avasthadnam Cc lavasthanam]

3.84 #। gives, after this verse, an additional verse, in parentheses:

garbha-stho yady api tvat ke-/ nopadesena bhaktiman
sa jatas tad api tvam ca/ tasmat sukham avapsyasi
(See the commentary to 3.84 for the translation.)
3.86 5175 © syat
4.18 sandarsana-jdta- ऽ lsandarsa-kautukah na-jata]
kautukab
4.1D puram [param]
4.3D harsdsram harsdsrum
4.4C d-balyato [a-balyato]
4.9B * ulsrjyamanam (utsrjyamanamy]
4.11 -dystyat drstair
4.15 -sahandsakto l-sahandasakte]
4.16 Ssri-prablada uvdca gives, after this line, an additional line:
om namo bhagavate vasudevaya
4.17D mabhimapddakani na mahimapddakani ca
4.18D moksasyananangi- [moksdnanangi-]
4.26D * Rkypanus kypalus
4.28D dhig dhin dhig dhig
432A = baddhva l[baddha]
4.32A samraksitasydtra samyraksya tasydtra
4.32B rodhanayasty asau lrodhanayastasau]
4.45B * Sveta-cchatrika- sveta-cchatrita-
4.51A dasye dasya
4.52D hantimate hanumate
4.59C hantman hanuman
4.62B Sri-hanumata Sri-hanumata
4.65AB dhvaja-cchatram [dhvajab] chatram
4.67¢ imam imam
4.69C pradipitado- pradipitadau
4.69D rudan Sucarto Ogrudan chucarto
oO
CO
©
--©
oo
 Variant Readings of SRI BRHAD-BHAGAVATAMRTA / 777

4708 * spadambujaib -padambujaib

4.71B *
tyajyeya lydjeya
4.724 -saubhagya-hetos ca -saubhagyato yas ca
4.75B -visddy-dpad- visesdpad-
4.79D sa-hunkrtam sa-hunkrtam
4.84. matab [natah]
4.86B parthanam [parthanani
4.88D dasanam dananam
4.1054 asya vasdmy atra atra vasdmy asya
4.107A mad-visaya- Ayomad-visayaka-
¢
2
a
GC
oO
nae

4.14 nisprhab nibsprhab

5.1 tatra tatab
5.2९ anayya a©a anayya
5.56 -chvasuran (-chasuran]
5.57 arcayat larcayat]
5.6. hanumad-gaditam hanumad-gaditam
5.07 * upasthana-parah upasthana-[param]
5.15 diyamano 01177 diyamanabhin
5.15 moksab sthitir moksa-sthitir
5.184 jambuvan jambavan
5-I9D premno [premno]
5.23A te kuruksetra- tam kuruksetra-
5.236 * bhaktim tam bhaktitah
5.25B * varnyo [varno]
5.31C * uccarayaivaisam uccarayer esam
552 Sri-ndarada uvaca has this line missing
5.32A bhavatam tu bhavatastu
5-34B yac-chravanena [yac-chavanena]
5-357 raksyate [raksate]
5-42C * -bandhubh sva-jana -bandhu-sva-jana / 75 -bandhub sa-jana
5-434 kaurava-samsadam © kaurava-sampadam
5-45B nibsvasan nisvasan
5.46A * vavaduka- vacaspati-
5.48C vinannam vinanyam

5-49A ato tato

5.50 * lokayanto yato lokab loko ‘yan tu yato [loka]
5578 * tvat-padambujam tat-padambujam
5.52B vinasya vinasya
5.527 Soko 0101 [soka ‘bhita]
5548 -sangateb -sangatib
5.56B asau lamau]
5-57B iksyate [iksate]
5576 bhuri-bhara- bhiimi-bhara-
5.60 Sri-pariksid wvaca has this line missing
5.607 nibsvasan nisvasan/s [nibsvan]
5.68B na tat sukham 1A)
=
Oo
@
ea
Aa ca yat sukham
5.68D bodhanat bodhayet
5-69A sarvatha Ps sarvada
5.70D para-brabmanah ऽ [para-brahmanam]
778 / APPENDIXES

5.72B punydady punyad

5.76 Sri-krsnovaca [Sri-krsna uvaca]
5.780 kintv aiccham kim caiccham
5.78C praptum [prapnum] / ऽ l[prapnrm]
5.78C dimestam [dtmestam/
5,86C vibayasman lvibaGyasmana]
5.86D avasthitam lavasthitama]
5.87 Sighra- Sighram
5.883 cdvalambyate cavalambate
5.89C * {7८117 eva tam eva
5.95B * cakasatab [cakasatah]
5.95C pratiksamanan [pratiksyamanan]
5.98D * (5८ [dsatah]
5.99C sanjalir sanjalim
5.100 Sri-ndrada uvaca has this line missing
5.102B * vasatib vasati
5.106D krsna-premnada © lkrsna-premna]
5.109A bhavantam sa bhavantam yan
5.113 pati-naipunya pati-[nnaipunya]
5.114D nirupadhi- [nirtipadhi-]
5.115B -matro ‘khilartha-dab -matrakhilartha-dah
5.1I7D *« tv asminn tasminn
5.124B * prapatti- pravrtti- (give both readings)
5.125B -pattamsuka- [-pattyamsuka-]
5.127C * fridtvokto [jyatvoktal]
5.129B -sthitim [stitina]
5.130 has this first line: s7-pariksid wvdca
5.30D * -yantranam -mantranam
5.131B * uddhavas ca uddhavasya
5.131C * tat-parsva- tat-[parsa/-
6.2A -dvaravati-vdsd- -dvaravatavasd-
6.13A -bharaika- -bhavaika-
6.13B # sangamayadhvam lsangamayadhvay]/e [sanga-madhvam]
6.13C bhavet bharet
6.14B anugraham lanugrahat]
6.16D mahimnam vyanjakany © mabhima-vyanjakany
6.16D alam lalama]
6.18B mamakramyad samakramya
6.19C « nidhayanke vidhayanke
6.25C tat-premno [tat-premno]
6.27D viramam lviramama]
6.28¢ -gokula-vdsena -gokula-bdlena
6.37€ ko va nopadravas... puts this couplet in the next verse
6.43 padmavaty uvdca Sri-padmavaty uvdca
6.46D samsrnoti sSamovrnoti
6.48D bhavad-isvarah bhavatisvarah
6.5OEF yuyam srnuta... place this couplet in parentheses / © gives
this couplet separately
6.54 namabhir © [namabbib]
 Variant Readings of गरा BRHAD-BHAGAVATAMRTA / 779

6.51D tri-bhangi- tri-bhanga-

6.57D baladevo balaramo
6.59A sthitva sthita
6.61A katarydd gaditam katarydkulitam
6.65D * vidiryati vidiryate
6.67D * myrdulatmanam [mrdulatmam]
6.72C yadu-vamsyaika- yadu-[vamsy/-eka-
6.73 padmadvaty uvaca Sri-padmavaty uvdca
6.74 yuvabhyam has this word missing
6.75B kananusab lkandnusabh]
6.78D jJagada ljagada]
6.79D amutra lamiutra]
6.81 nandasya a2
So
Ga
©
Oa
aa
0 lsandasya]
6.87 Sug-ambudhau 0< Ssucambudhau
6.83AB dhig dhik tisthet [dhik] dhik tisthet
6.86D amun lamun]
6.92B * visayasrayah lviyayasrayab]
6.94D ‘yacata *yacatah
6.99B hum hum hum hum
6.107B -krtaly-avali- -krtaly-davali-
6.77 naste nastt
6.112 vrddhovaca Sri-vrddhovaca
6.1124 bale ‘ti-vacdle baleti vacdale
6.115B * buddhva [buddha]
6.119B nanukampate no “nukanipate
6.120B kaliyo hradah kaliya-hradah
6.121D * svah-prapto [svapnapto]
6.122D bhavita bhavita
6.124B * capurva-vyrttat OQ
Oy
ei
0
©aaren
om: capurva-vyrttam
6.124C * -madanasu- -madanabhu-/ ऽ [-madanasu-]
6.124D -dubsthatanubhavatas -dubsthatanubhavas
6.125A jpura-kalitam akrandam py apura kalitakrandam
7.16A antarhito ©ठं
om antar hrto
7.16B baddhvaikam s baddhaikam
7.19D hastayob kaksayob
7.244 pasyantyas [pasyantas]
7-30B dustab drstab
7358 tan-nidradhikya- tvan-nidradhikya-
7.40C labdhva [labdhava]
7-40D sanarma-smitam sanarma-[smitar]
7.48 ekdkinam ekantinam
27.437 udyatanam ludyatinam/]
27.476 maha-premna [maha-premna]
7.48C adhavad ladhdavat]
7.48D * dhartum harim babu- ©Aan dhartum
6
ao bahu-
7.5OD * sakhin lsakhan//s [sakhana/
7.60 Sri-pariksid uvaca ©द [Sri-baladeva uvaca]
7.66D tat sa-hetukam ऽ tan sa-hetukam
7.68C tarksyam ie) [taksyam]
780 / APPENDIXES

27.747 jambavaty-ddayo [jambavaty-adayo]

7.78 asmin tasmin
7.82B anapeksamanah ©^
@ anapeksyamanah
7.83A ya no ya nau
7.84D * yat prabhob mat-prabhob
7.86 samadniyatam samddtyatam
7.91. vraja-Janesv [vrajanesv]
7.98 * labdha labdhva
27.977 -viyoga-vahner -viyoga-[vahne]
7.98 * sa-cumbanam [sa-cumbanab]
7.102B darpam sambarata darpa-sambarata
7.103D agam lagat]
7.113C ya tu ya tad-
7.115D priya 1G)
iQ
@
अ
A
©¢ [priya]
7.117B tadim- tddrg-
7.119B bhaismy-dadayo [bhaismadayo/]
7.119B murdhabhib [miidhabhib]
7.119D * asisamams asisamac
7.121A baladevam balaramam
7.131D 01011114. STU
7.1346 evam etat
01357 premni [premni/
7.136D premnam [premnam]
7.1384 samadpta-sarvartha samasta-sarvartha
7.1436 -vesacarita- -vesdacarita-
7-144C hyda drsa
7.146AB paranandarnave [pardnandarnave]
7.146B munir [muni]
7.152D * sadyo jabur sarvam jabur
71934 paramam dainyam parama-dainyam
7 -159B premnad [premna]
7.158D prabhub 63a [prabhu]
@nano
©
 Readings of SRIMAD-BHAGAVATAM
Verses that Differ from the BBT Edition

FOR SOME VERSES of Srimad-Bhdgavatam, Srila Sanatana

Gosvami’s commentary gives a text that varies from the one
given in the Bhagavatam edition published by the BBT. For each
variant reading, column 1 lists the number of the Bhadgavatam
verse, and (in parentheses) the Brhad-bhdgavatdmrta text (or
texts) in whose commentary the verse is cited. (A citation given
in the text itself is underlined.) Column 2 gives the first words of
the cited verse, column 3 the variant words according to Brhad-
bhagavatamrta, and column 4 the corresponding words in the
BBT edition of Srimad-Bhdgavatam. When the first two columns
are blank they indicate additional variants in the same verse.

MERSE STARTING BRHAD-BHAG. BBT EDITION

1.10.26 (5.41, 7.99) aho alam privah Sriyab Sriyah patib

1.12.4 (4.112) apipalad nisprhab nibsprhah
2.4.18 (7.74-75) kirata-hundndhra- ~pukkasa -pulkasa
-kanka -Sumbha
khasddayahb khasddayah
9.24 (5.20) ye ca pralamba- -dardtra- -dardura-
kuja-paundrakadyab kapi-paundrakadyab
Salva-kapi- Salva-kuja-
-sambara- -Sambara-
3.10.8 (2.34) padma-kosam bhagavac-chakti- bhagavat-karma-
3.15.19 (3.48) mandara-kunda- gandhair yute gandhe ८1८
7.9.52 (4.9) prablada bhadra prablada prabrada
7.10.48 (4.78) yuyam ny-loke lokan lokam
8.19.28 (3.82-83) ity wktab hasan praha hasann aha
8.23.6 (4.13) nemam virinco ulapare ye utapare ‘nye
8.23.9 (3.85) vatsa prablada prahlada prabrada
9.4.64 (3.77; ndabam adtmanam Sriyam atyantikim Sriyam catyantikim
3.84) vapi brabman
9.4.66 (3.77) mayi nirbaddha- sama-darsinah sama-darsanab
9.11.18 (4.40) ata urdhvam ata tata
9.11.36 (4.40) bubhuje ca kamam anyan kaman dharmam
782 / APPENDIXES

VERSE STARTING BRHAD-BHAG. BBT EDITION

10.1.23 (5.11) vasudeva-grhe sambhavantv amara- samabhavantu sura-

10.2.24 (5.29) dsinah samvisams piban mahim
10.8.49 (7.76-78) jadtayor nau loko loke
10.30.15 (7.158) kasyascit kasyascit (2८514८11
rudanty rudaty
10.30.26 (7.158) tais taih padaib anvicchanto anvicchantyo
10.44.16 (7.40) pratar vrajad nirgatya nirgamya
10.47.11 (7.158) kacin madhukaram viksya drstva
10.47.29 (6.90) bhavatinam viyogo tatha cabam tathaham ca
buddhindriya- bhiitendriya-
10.48.32 (5.33) sa bhavan gajasahvayam tvam gajabvayam
10.52.43 (7.101) yasyanghri- vrata-krsa vrata-krsan
10.62.6 (3.82-83) doh-sahasram lebbhe labhe
10.84.26 (5.22-23) tasyadya te -kosas capur -kosd apur
10.90.15 (7.96) kurari vilapasi nirbhinna- nirviddha-
10.90.40 (5.96) yadu-vamsa- varsd-Satair varsayutair
10.90.46 (5.106) Sayyasandatanalapa- snanasandadisu snanadi-karmasu
11.2.1 (4.79) govinda-bhuja- dvarakayam dvaravatyam
11.5.48 (5.29) vairena yam akrti-dhiyab akrta-dhiyah
 Expanded
TABLE of CONTENTS

PART ONE
Sri-bhagavat-kypa-sara-nidhdara
Finding the Essence of the Supreme Lord’s Mercy

ONE
BHAUMA: On the EARTH

Mangalacarana invocation
The ancient history of this book
Uttara inquires from her son, Pariksit
Worshiping Lord Madhava at Prayaga
Narada praises the Prayaga brahbmana
The brahbmana refutes Narada’s praise
The bradhmana sends Narada to the southern king
Narada visits the southern kingdom
Narada praises the southern king
The king refutes Narada’s praise
The king directs Narada to the demigods
The king points out Indra as the best demigod

TWO
DIVY Ar in HEAVEN

Narada sees Vamanadeva and Indra 87

Narada praises Indra 93
Indra refutes Narada’s praise 96
Indra directs Narada to Lord Brahma III
Narada sees the Mahapurusa on Brahmaloka 122
Narada praises Brahma 128
784 / APPENDIXES

Lord Brahma refutes Narada’s praise 136

Lord Brahma directs Narada to Lord Siva 155

THREE
PRAPANCATITA: Beyond the MATERIAL WORLD

Narada visits Sivaloka 77

Narada praises Lord Siva, who becomes angry 184
Narada argues that Siva is very dear to Krsna रा
Narada praises Parvati 200
Lord Siva refutes Narada’s praise 202
Lord Siva sends Narada to the residents of Vaikuntha 208
Parvati praises the goddess Sri 232
Narada wants to visit Vaikuntha 236
Siva reminds Narada that Krsna is present on earth 239
Lord Siva praises Prahlada 241

FOUR
BHAKTA: The DEVOTEE

Narada visits Prahlada in Sutala-loka 263

Narada praises Prahlada 266
Prahlada refutes Narada’s praise 284
Prahlada directs Narada to Hanuman 312
Narada meets Hanuman 326
Narada praises Hanuman 331
Hanuman refutes Narada’s praise 338
Hanuman directs Narada to the Pandavas 341
Hanuman declines to go to Hastinapura 360
Hanuman praises the Pandavas, especially Yudhisthira 374

FIVE
PRIYA: The BELOVED

The Pandavas greet Narada 387

Narada praises Krsna and the Pandavas 390
Yudhisthira refutes Narada’s praise 446
 Expanded TABLE of CONTENTS / 785

Bhima refutes Narada’s praise 455

Arjuna refutes Narada’s praise 457
Nakula and Sahadeva refute Narada’s praise 466
Draupadi refutes Narada’s praise 468
Kunti refutes Narada’s praise 472
Kunti directs Narada to the Yadavas 478
Narada sees the Yadavas in Dvaraka 480
Narada praises the Yadavas 488
The Yadavas direct Narada to Uddhava 499

SIX
PRIYATAMA: The Most BELOVED

Narada arrives at Krsna’s palace 521

Narada praises Uddhava 529
Uddhava praises the Vraja-vasis 534
Rohini blames Krsna for the condition of Vraja 542
Rukmini defends Krsna 557
Satyabhama confirms Krsna’s anxiety 562
Balarama blames Krsna for not returning to Vraja 563
Krsna appears and asks Uddhava’s advice 569
Devaki and Padmavati advise Krsna 572
Uddhava advises Krsna to return to Vraja 578
Padmavati and Rohini quarrel 596
Balarama appeals to Krsna to save Vraja 609

SEVEN
PURNA: The Complete PERFECTION
Brahma arranges for Krsna’s relief 623
Krsna is brought to Nava-vrndavana 627
Krsna talks to Nanda and Yasoda 636
Krsna goes to the forest to play 641
Krsna talks to Radha 646
The ladies are overwhelmed in love 657
Krsna sees the ocean and Dvaraka City 654
Balarama explains the situation 657
786 / APPENDIXES

Garuda brings the two brothers back to Dvaraka 667

The ladies glorify the gopis of Vraja 670
Krsna scolds Satyabhama 681
Krsna describes the love of the Vraja-vasis 686
Krsna tells why He married His queens 696
Krsna describes His happiness in Vraja 703
Uddhava changes Krsna’s mood 715
Krsna greets Narada and thanks him 719
Narada accepts boons from Krsna 729
Narada joins Krsna for lunch 744
Narada returns to Prayaga 747
Pariksit advises Uttara to worship Madana-gopala 749
 SANSKRIT
PrONUNCIaIiON GUIDE

THROUGHOUT THE CENTURIES, the Sanskrit language has

been written in a variety of alphabets. The mode of writing most
widely used throughout India, however, is called devandgari,
which means, literally, the writing used in “the cities of the demi-
gods.” The devandgari alphabet consists of forty-eight charac-
ters: thirteen vowels and thirty-five consonants. Ancient Sanskrit
grammarians arrranged this alphabet according to practical lin-
guistic principles, and this order has been accepted by all West-
ern scholars. The system of transliteration used in this book
conforms to a system that scholars have accepted to indicate the
pronunciation of each Sanskrit sound.

VOWELS
SUA aONY ~ Sia Br
are cl 2 oe Bai at o ओं au
CONSONANTS

Gutturals: क ka ख kha ग ga घ gha डः ha

Palatals: dca छ cha ज ja A jha ज fa
Cerebrals: ठट ta ठ tha S da ठ dha ण na
Dentals: त ta थ tha G da च dha dq na
Labials: प pa फ pha ब ba भ bha म ma
Semivowels: य ya २ ra @ la qd va
Sibilants: Ql Sa Ysa स॒ sa
Aspirate: ह ha Anusvara: + ih Visarga: : h
788 / APPENDIXES

NUMERALS

O=0) f=) eto 4 6 1 eo OO

The vowels are written as follows after a consonant:

ee ee Rug aus glee ८. 1. 1

For example: क 18 ] ka कि की ki Pku कू ka

क्वि कक्‌ कु के ke kai को ko को kau

Generally two or more consonants in conjunction are written

together in a special form, as for example: & ksa त tra
The vowel “a” is implied after a consonant with no vowel symbol.
The symbol virama (_) indicates that there is no final vowel: क

JHE VOWELS ARE PRONOUNCED IAS FOLLOW=:

a — as in but r — asin rim

a — as in far but held r — as in reed but held
twice as long as a twice as long as r
1 — asin pin | W— as in hapilly
1 — as in pique but held € — as in they
twice as long as i ai — as in aisle
प्र — as in push o — asin go
u =— as in rule but held au — as in how
twice as long as u

THE CONSONANTS ARE-PRONOUNCED AS. FOLLOWS:

Gutturals Palatals
(pronounced from the throat) (pronounced with the middle
k — 25 10 kite of the tongue against the palate)
kh — as in Eckhart € - as in chair
g — as in give ch — as in staunch-heart
gh — as in dig-hard 1 - asin joy
n — as in sing jh — as in hedgehog
7 — as in canyon
 SANSKRIT Pronunciation GUIDE / 789

Cerebrals Dentals
(pronounced with the tip of | (pronounced like the cerebrals
the tongue against the roof but with the tongue against the
of the mouth) teeth)
t — asin tub t — asin tub
th — as in light-heart th — as in light-heart
५ — as in dove ५ — as in dove
dh — as in red-hot dh — as in red-hot
4१. aS. if) Sime n —=<as in nut

Labials Semivowels
(pronounced with the lips) y as in yes
|
१, 45 11 pine 111
ph as in up-hill 1 — as in light
b — as in bird Vv — 25 in vine, except when
bh — as in rub-hard preceded in the same
m — as in mother syllable by a consonant,
then as in swan

Sibilants Aspirate
§ — as in the German {1 — as in home
word sprechen
5 as in shine
Ss — as in sun

Anusvara Visarga
17 — a resonant nasal h a final h-sound: ah is
sound as in the pronounced like aha;
French word bon ih like thi

There is no strong accentuation of syllables in Sanskrit, or paus-

ing between words in a line, only a flowing of short and long
syllables (the long twice as long as the short). A long syllable is
one whose vowel is long (a, 1, प, f, €, ai, ०, au) or whose short
vowel is followed by more than one consonant. The letters h
and th count as consonants. Aspirated consonants (consonants
followed by an h) count as single consonants.
 gee ।. भवात

(
॥ ‘ifs 1 ¢{क्रं 9 कि.
॥ ति = Gun a wy १ 7 ate4 ति 23 bts

5 The ‘acta ay
och”, tan al
7 iWwe १९ छ ने

"1. 1 पनि ga) खं i“

। कर 4b 4 र i
वि = # |, liga | i ee ४ १
7 -
: op 22h rd =
: : 7 art # J “a Lay Whe
a
#
Paar |

sg gk eh
|, ह ध ॐ छ [षि १

7
\ * वि rust a =
(न Fs =!
4
॥ iné wu ‘ hire 1 न Oe @
ret (a " xe + क्त "Ned
1.
& : को
e@ व । f
५4 VF
re]
॥ ॥ nes | हि । #

Inui), Fd Sete ४५५११

। WPA a ost 6 ~=

च
if 1
| = ३११,

:
S ‘ie

~ ॥ _ vy ष
i १, - ‘
। नि a Ge
| ॥ कर ~ हि =
|4
ahi > (41 ॥ 0 (oer) ge aa = at
ज । कि शा ब + ?
Ata व
+ ॥ " SI «
a ae
। iSpy 1 कायाः ou wrt ॥
at ) ^ oer ale th 4 apm rv is
४14 88। indi ute Tt oe क क Vy ध
Poe Ow ae ~ {द 9 Ce aac ;
+ ध) 41, 9१. » tl oun 4
॥ (ae taegces J) | ty भः

> प
 | 1

abhimana “False identification” with a material body.

Abhimanyu The only son of Arjuna and Subhadra. He was a
promising heir to the Kuru dynasty but died in the Battle of
Kuruksetra while still in his teens. He left his widow, Uttara,
pregnant with Pariksit.
Abhiras A degraded tribe of nomadic cowherds. The gopas of
Vraja are sometimes disparagingly called Abhiras even though
they are actually proper vaisyas.
acarya One who teaches by personal example. Acdryas in the
pure Vaisnava line instruct people and initiate them into the
Supreme Lord’s devotional service.
Acyuta Krsna or Visnu, “who never falls.”
Aditi Daksa’s oldest daughter, a wife of Kasyapa. She gave birth
to twelve sons, including the eleven principal demigods (such
as Surya, Varuna, and Indra) and the Supreme Personality of
` Godhead Lord Vamana.
Adityas Aditi’s twelve sons: Strya, Aryama, Pisa, Tvasta, Savita,
Bhaga, Dhata, Vidhata, Varuna, Mitra, Indra, and Lord Va-
mana. They rule the universe as the principal demigods dur-
ing the period of the current Manu, Vaivasvata.
Advaita-vadis Proponents of the impersonal philosophy of “one-
ness,” which claims that the Absolute Truth, one without a
second, is ultimately formless and that whatever has name
and form is an illusion falsely imposed on that impersonal
Absolute Truth.
Agha Casura) A demon who assumed the form of a huge
python, swallowed Krsna and the cowherd boys, but was
killed by Krsna.
Agni The principal demigod who rules fire.
Agnihotra The first and simplest Vedic fire sacrifice, to be
792 / APPENDIXES

performed daily at sunrise and sunset by initiated brabma-

nas. It is also a subsidiary ritual within each of the more
complex sacrifices (yajnas). Often the term agnihotra is
used to indicate fire sacrifices in general.
aguru An auspicious fragrance derived from the wood of the
aloe tree (not the same as Aloe vera).
ahankara “False ego,” the first and most subtle of the separated
elements of material creation. By its influence, conditioned
souls assume temporary material identities.
Airavata The elephant who carries Lord Indra. Airavata appeared
from the churning of the Milk Ocean and has four tusks and
seven trunks.
Ajamila A brabmana whose attraction to a prostitute led him
into sinful life but who was saved by his deathbed cries for
his son Narayana, cries that brought the messengers of Lord
Narayana to stop those of Yamaraja from dragging him to hell.
Akrura A distant relative whom Krsna considered His uncle and
who on Kamsa’s order brought Krsna and Balarama from
Vraja to Mathura.
Alabandaru The Tamil name of Yamunacarya. See Yamuna
(-acaryd).
Ananta Sesa An expansion of God who appears as a serpent
with thousands of heads and who serves as the bed of Lord
Visnu. Ananta Sesa holds all the planets of the universe on
His hoods and constantly sings the glories of Visnu from all
His mouths.
Andhras Residents of Andhra Pradesh, the province of south-
eastern India above Tamil Nadu.
Aniruddha A son of Pradyumna and grandson of Krsna. Ani-
ruddha’s eternal consort, Usa, sequestered him in the palace
of her father, Bana, where Aniruddha was captured and had
to be rescued by Krsna, Balarama, and the Yadava army.
anna-maya According to the Taittiriya Upanisad, the lowest
level of consciousness in embodied life, the level in which
one lives just to eat.
aprakata-lila Krsna’s “unmanifest pastimes,” which go on eter-
nally in His abodes, all simultaneously, but are invisible ex-
 GLOSSARY / 793

cept to rare, fortunate souls. In contrast, His prakata, or

“manifest,” pastimes are visible to the public but only at spe-
cific times in a linear sequence of events.
Apsaras The dancing girls of heaven, wives of Gandharvas,
sometimes engaged by Indra to distract yogis from their
meditations.
arati A standard ceremony of worship with offerings of lamps,
fans, incense, flowers, water, and other items. Its origin is the
custom of greeting a guest to one’s home at night (@-ratrikam)
with a lamp.
arghya Water mixed with auspicious substances and offered to
an honored guest, either sprinkled on his head or offered
into his hands.
Arista A demon who assumed the form of a bull, attacked Vraja,
and was killed by Krsna.
Arjuna The third of the five Pandava brothers. A great bowman,
he figured prominently in winning the Kuruksetra battle, with
Krsna driving his chariot. It was to Arjuna that Krsna spoke
the Bhagavad-gita just before the battle.
arjuna trees Two trees of the avjuna species that stood in the
courtyard of Nanda Maharaja until Krsna uprooted them. For-
merly sons of Kuvera, they had been cursed to stand as trees
until delivered by Krsna.
arka A large-leafed plant whose leaves are used in sacred rituals.
Arstisena The chief among the citizens of Kimpurusa-varsa,
who have bodies half human and half animal.
Aryans Persons living according to the cultured standards of
Vedic civilization.
asanas Postures assumed in yoga practice to purify the body
and mind.
aSoka A medium-sized tree with bright-red flowers.
aSoka grove The garden where Ravana kept Sitadevi captive,
guarded by Raksasis.
asuras Demons, who oppose the demigods and the service of
the Lord.
ASvamedha The elaborate Vedic horse sacrifice.
ASvatthama The son of Dronacarya who fought against the
794 | APPENDIXES

Pandavas at Kuruksetra. In a desperate act of revenge at the

end of the battle, he killed the five young sons of the Pan-
davas in their sleep and tried to kill the last remaining heir,
Pariksit, in his mother’s womb.
atma The individual spirit soul, an eternal fragment of the Su-
preme Personality of Godhead.
Atri A Vedic sage, born of the mind of Brahma. When Atri
prayed to the Supreme for a son like Him, but without a
clear idea of who the Supreme is, the Lords Visnu, Brahma,
and Siva all agreed to become his sons —as Dattatreya,
Soma, and Durvasa.
Avanti One of the seven sacred cities that can bestow libera-
tion. Krsna’s spiritual master, Sandipani Muni, resided there,
and Krsna and Balarama lived there as students in his @srama.
Avanti has become the modern city of Ujjain, in the western
part of Madhya Pradesh.
avatara A “descent” of the Supreme Lord to the material world
in one of His many forms.
Ayodhya The capital of the Kosala kingdom, inherited by Lord
Ramacandra from His ancestors. It is located in south-central
Uttar Pradesh. The original Ayodhya in the eternal kingdom
of God lies above the other Vaikuntha worlds and below
Goloka Vrndavana.
Badarayani Sukadeva, the son of Badarayana (Dvaipayana
Vyasa). Sukadeva heard Srimad-Bhagavatam from his father
and later repeated it to Maharaja Pariksit.
Badarika CaSrama) The holy place on the banks of the Alaka-
nanda and Sarasvati Rivers, among the peaks of the Himala-
yas, where Lord Nara-Narayana and Dvaipayana Vyasa reside.
Baka A demon who assumed the form of a crane to kill Krsna
and Balarama. Krsna killed him by tearing apart his beak,
Baladeva Balarama, Krsna’s elder brother.
Baladeva Vidyabhusana A prominent scholarly dcdrya in the
Gaudiya Vaisnava sampraddya. He studied under Srila
Visvanatha Cakravarti, by whose direction he composed S77
Govinda-bhasya, the Gaudiya commentary on Veddnta-
sutra, in the first decades of the eighteenth century.
 GLOSSARY / 795

Balarama Krsna’s elder brother, son of Vasudeva and Rohini.

Bali King of the Daitya demons, son of Virocana, and grandson
of the great Vaisnava Prahlada. When Lord Vamana tricked
Bali into donating three paces of land and then with two
steps covered the universe, Bali achieved perfection by sur-
rendering everything he had to the Lord.
Balvala A demon who disturbed the sacrifices of sages in the
Naimisa forest. They appealed for help to Lord Balarama,
and the Lord killed him.
Bana (-asura) A thousand-armed demon, son of Bali. He was
a favored devotee of Lord Siva’s. When Bana’s daughter
Usa hid Krsna’s grandson Aniruddha in Bana’s palace, the
demon arrested Aniruddha, and a battle ensued between
Krsna and Lord Siva. Defeated, Lord Siva begged Krsna to
spare Bana’s life. Krsna then severed all but four of Bana’s
arms and blessed him to become an eternal associate of
Siva.
Bhagavad-gita The essential teachings on progressive spiritual
life and pure devotion to the Supreme Lord spoken by the
Supreme Lord Himself, Krsna, to His friend Arjuna at Kuru-
ksetra in the last moments before the great battle. Vyasadeva
included the Bhagavad-gitad in the Bhisma-parva of the
Mahabharata.
Bhagavan The Personality of Godhead, who possesses in full
the six opulences (bhagas) of perfection — strength, fame,
beauty, knowledge, renunciation, and power to control.
Bhagavatam See Srimad-Bhdgavatam.
bhajana Loving devotional service to the Supreme Lord, per-
formed favorably and free from the selfish motives of profit
and liberation.
bhajana-kutira A cottage, hut, or similar place for performing
one’s devotional service.
bhakti-rasa The ecstatic taste of personal reciprocation with the
Supreme Lord in pure devotional service.
Bhakti-rasamrta-sindhu Srila Rupa Gosvami’s textbook on the
methods of pure devotional service, both in practice and in
spontaneous attraction.
796 / APPENDIXES

bhakti-yoga The spiritual discipline of linking to the Supreme

Lord through pure devotional service.
bhandira A fig tree of the banyan species.
Bharata The second brother of Lord Ramacandra. When Bha-
rata’s mother, Kaikeyi, obliged her husband to send Rama
into exile and give the throne to Bharata instead, Bharata
placed Rama’s wooden sandals on the throne and ruled as
His representative until Rama returned.
Bharata Muni An ancient sage, author of the Natyad-sdstra, a
standard textbook on drama and poetry.
Bharatas The royal descendants of Bharata the son of Dusmanta
(different from the Bharata described above). The Kurus be-
long to this dynasty.
bhava Ecstasy in love of God. Various kinds of bhava join to-
gether as the components of prema.
Bhima (-sena) The second and strongest of the five Pandava
brothers, a great club fighter, voracious eater, and intolerant
punisher of wrongdoers. In the Battle of Kuruksetra he ful-
filled his vow to kill Duryodhana and all the Kaurava brothers.
Bhisma The son of Santanu and the sacred Ganga. He was one
of the twelve Mahajanas, the great authorities on Vedic
knowledge. As the elder of the Kuru warriors, he led Duryo-
dhana’s forces in battle until felled by the arrows of Arjuna.
He passed away gloriously at his own chosen moment in the
presence of Krsna.
Bhismaka The king of Vidarbha and father of Rukmini, Krsna’s
first wife.
Bhrgu One of the mind-born sons of Brahma. He founded a
prominent family of Vedic sages.
Bhrgus The family of Vedic sages and brabmanas founded by
Bhrgu Muni.
Bhurloka The middle region of the universe, which includes
the planet earth.
Bilvamangala Thakura A great Vaisnava poet, also known as
Lilasuka. He was the author of Krsna-karndmrta, a book
rediscovered and revered by Lord Caitanya.
Brahma The first finite living being in the material creation. He
 GLOSSARY / 797

was born from the lotus growing from the navel of Garbho-
daka-sayi Visnu. At the beginning of creation, and again at
the start of each day of his life, Brahma engineers the ap-
pearance of all the species and the planets on which they
reside. He is the first teacher of the Vedas and the final ma-
terial authority to whom the demigods resort when belabored
by their opponents.
brahmacari A celibate boy in the student phase of spiritual life,
receiving education at the residence of a spiritual master.
Brahmaloka The highest material planet, the residence of Lord
Brahma and his associates. Also known as Satyaloka.
Brahman The impersonal, all-pervasive aspect of the Supreme
Truth. Another meaning of the word brahman is the tran-
scendental sound of the Vedas.
brahmana A member of the most intelligent class among the
four occupational divisions in the varndsrama social system.
brahmananda The bliss enjoyed from impersonal realization
of the Supreme.
brahmastra An atomic weapon powered by mantra, carried
by arrow, and able to be accurately aimed at a single person.
Brhaspati The spiritual master of Indra and the demigods, and
ruler of the planet Jupiter. He is a son of the sage Angira and
grandson of Brahma. His disciple is Uddhava, the great devo-
tee of Krsna.
Caitanya Mahaprabhu (Caitanyadeva) The form in which the
Personality of Godhead Krsna made His advent in 1486 at
Mayapura, West Bengal, and acted in the guise of His own
devotee. He taught the pure worship of Radha and Krsna,
primarily by sankirtana, the congregational chanting of Their
names.
cakra See Sudarsana cakra.
camara A fan made from the hairs of a yak’s tail, usually
bleached white. Used in worship and the attendance of kings,
it also has the practical purpose of driving away flies.
candala The most degraded class of man, an outcaste.
Candra The moon and its presiding demigod, a son of the sage
Atri.
798 / APPENDIXES

Candravali One of the principal Vraja gopis, the rival of Srimati

Radharani.
Canura A wrestler of Mathura ordered by Kamsa to kill Krsna
and Balarama. Krsna wrestled him in 14111585 arena and
killed him.
Caranas A class of minor demigods who specialize in reciting
praises.
Citraketu A sonless king at last blessed with a son, a son who
died in infancy. Enlightened by Narada, Citraketu became
spiritually advanced, but he unintentionally insulted Lord
Siva and was cursed by Siva’s consort. Thus he took his next
birth as the great demon Vrtra.
Daityaraja “King of the demons,” an epithet of Bali.
Daityas Demons descended from the children of Diti, a wife of
Kasyapa.
Daksa One of the main Prajapatis, the forefathers of the various
species of life. He was a mind-born son of Brahma. Of his
sixteen daughters, thirteen married Kasyapa, and the young-
est, Sati, married Lord Siva.
Damodara Krsna, who was “bound by the waist” by His mother
Yasoda as a punishment for stealing butter.
Danavas Demons descended from the children of Danu, a wife
of KaSyapa.
Dantavakra A king who attacked Krsna to avenge the death of
a demonic friend, Salva, but whom Krsna easily killed.
darsana “Viewing,” an auspicious audience with a Deity or
holy person.
DaSaratha The father of Lord Ramacandra. Having promised
two boons to one of his wives, he was bound to his word
when she demanded that Rama be exiled to the forest
and her son enthroned instead. DaSsaratha granted her re-
quest but soon died from the anguish of separation from
Rama.
dasya-rasa The mood of servitude, one of the five direct devo-
tional relationships with the Supreme Lord.
Dattatreya An incarnation of Lord Visnu who appeared as one
of the sons of Atri Muni. His instructions to King Yayati
 GLOSSARY / 799

are recorded in the Eleventh Canto of Srimad-Bhdgavatam,

chapters 7-9.
demigods Finite living beings empowered with vast intelligence
and influence for administration of the material universe on
behalf of the Supreme Lord.
desire tree A tree able to yield any desire. It grows in the king-
dom of God, and in a lesser form in Indra’s heaven.
Devahuti The daughter of Svayambhuva Manu, wife of Kar-
dama Muni, and mother of the Supreme Lord’s incarnation
Kapiladeva. Lord Kapila taught Devahutti the science of
pure devotional service through a study of the elements of
creation.
Devaki The wife of Vasudeva and mother of Krsna.
Devaki-nandana Krsna, “the darling son of Devaki.”
dhama A domain where the Supreme Lord personally resides
and enjoys eternal pastimes with His loving devotees.
dharana Fixed mental concentration, the seventh of the eight
steps in the yoga method of Patanjali. When dhyana, medi-
tation, is more deeply focused it becomes dhdrand.
Dharani-devi The presiding goddess of the earth. Also called
Bhumi.
dharma “Religious principles,” or, more properly, individual
duty. In another sense, dharma is the inseparable nature of
a thing that distinguishes it, like the heat of fire or the sweet-
ness of sugar.
Dharmaraja “King of religious principles,” an epithet of Yama
(the Lord of Death) and his son Yudhisthira. Yama enforces
the principles of religion by punishing all transgressors, and
Yudhisthira was famous for performing all his personal du-
ties without deviation.
Dharma-vyadha A certain righteous bradbmana who by a curse
became a hunter.
Dhenuka Casura) A demon sent by Kamsa to kill Krsna and
Balarama. He and other demons took the forms of donkeys
and seized control of the Talavana (forest of palm trees) in
Vraja. Balarama killed him.
dhoti A single long piece of cloth, usually of cotton or silk, that
800 / APPENDIXES

is the standard garment worn on the lower part of the body

by men of Vedic culture.
Dhrstadyumna The son of Drupada. Both he and his twin sis-
ter, Draupadi, were born to help destroy the Kuru dynasty.
In the Battle of Kuruksetra he killed Drona, the military
teacher of the Kuru princes. —
Dhruva The younger son of Uttanapada, and grandson of
Svayambhuva Manu, and great-grandson of Brahma. In-
sulted by his stepmother, Dhruva left home at the age of five
and achieved perfection in six months. Lord Vasudeva gave
Dhruva his own spiritual planet at the top of the universe,
called Dhruvaloka or the polestar.
dhustura The thorn-apple, a powerful intoxicant that induces
temporary insanity.
diksa-guru The spiritual master who connects one with the Su-
preme Lord through initiation. A disciple has only one diksd-
guru but may also have any number of siksd-gurus, instruct-
ing spiritual masters.
Draupadi The daughter of Drupada and wife of all five Pan-
davas. Both she and her twin brother, Dhrstadyumna, were
born to help destroy the Kuru dynasty. An attempt to disrobe
her in a royal assembly doomed the Kurus to annihilation.
Drona (-acarya) A powerful brabmana who became expert in
military arts. He was the military guru of both the Pandavas
and the Kurus.
Drona Vasu A resident of heaven, one of the eight Vasus, who
is an empowered expansion of Krsna’s eternal father Nanda.
Drona descended to the earth and merged into Nanda’s
body to join Krsna’s pastimes.
Duhsasana The second of Dhrtarastra’s one hundred sons.
Duhsasana, Sakuni, and Karna were the inner circle of advis-
ers to Duryodhana and incited him to commit grievous
wrongs against the Pandavas. Bhima killed Duhsasana in the
Kuruksetra battle.
Durga Lord Siva’s eternal consort, of many names and forms,
who joins him in his incarnations. She is the creator and
controller of the material world.
 GLOSSARY / 801

Durvasa A powerful sage, a partial incarnation of Lord Siva,

born as one of the three sons of Atri and Anasuya. He is
famous for his angry temperament and his readiness to curse
anyone who dissatisfies him.
Duryodhana The eldest son of Dhrtarastra and chief rival of the
Pandavas. He made many attempts to cheat the Pandavas of
their right to the Kuru throne. After arrogantly ignoring the
good advice of Bhisma, Drona, and Krsna he perished with
his ninety-nine brothers in the Kuruksetra battle.
Dvadasi The twelfth day after the full moon and the new
moon.
Dvaipayana Vyasa The empowered editor of the Vedas. A dif-
ferent Vyasa appears at the end of each Dvapara age, when
understanding of the Vedas becomes helplessly confused.
The current Vyasa, Krsna Dvaipayana, is an incarnation of
the Supreme Lord. The Veddnta-stitra and Mahabharata are
his personal compositions, and the culmination of his liter-
ary effort is the Srimad-Bhagavalam.
Dvapara (-yuga) The third of four repeating ages that form the
basic cycles of universal time. During its 864,000 years, the
mode of passion becomes dominant. The latest Dvapara-
yuga ended about five thousand years ago, at the time of the
avataras of Krsna and Dvaipayana Vyasa and the Battle of
Kuruksetra.
Dvaraka The eternal abode in which Krsna fully displays the
opulence of God. While descended on earth, Krsna resettled
the entire population of Mathura in the city of Dvaraka, which
He manifested by constructing it on the coast of the western
Anarta province.
dvija A member of one of the three classes brahmanas,
ksatriyas, and vaisyas— who are “twice-born” by dint of
sacred-thread initiation by a spiritual master. The term is es-
pecially used in reference to brabmanas.
Dvivida A powerful gorilla, once an associate of Jambavan
in the service of Lord Ramacandra. Dvivida offended Lord
Rama’s brother Laksmana, and because of this and the
bad effect of his own brother’s association, Dvivida turned
802. / APPENDIXES

demonic. Thus in a later age he disturbed Lord Balarama and

the Lord’s consorts. Balarama then killed him.
Gajendra The king of elephants, a human king in his previous
life but cursed to be born an animal. Attacked by a crocodile
and unable to free himself, Gajendra remembered Lord Visnu
and prayed to Him in full surrender. Lord Visnu then ap-
peared and saved him.
Gandhamadana A celestial mountain, sixteen thousand miles
high, to the east of Mount Sumeru.
Gandharvas Singers of the heavenly planets. Capricious by na-
ture, they often distract meditators.
Ganga (devi) The great sacred river flowing from the peaks of
the Himalayas to the Bay of Bengal and delivering from sin
everyone who comes in contact with her. When she cascaded
down from heaven by the endeavors of King Amsuman and
his son and grandson, Lord Siva detained her waters on his
head to cushion the earth from the force of her descent.
Garbhodaka-sayi Visnu The second of the three Purusas, in-
carnations of the Supreme Lord for the creation of the ma-
terial universe.
Garga A sage who served as family priest of the Yadus. He per-
formed the name-giving ceremony for the infant Krsna.
Garuda The eternal companion of the Supreme Lord who serves
as His personal carrier in the form of a large bird. He ap-
peared as the son of KaSyapa and Vinata.
Gauda The ancient kingdom of West Bengal where Lord
Caitanya’s eternal abode, nondifferent from Vrndavana,
manifests itself on earth.
Gaudiya Vaisnava sampradaya The school of pure devotion
to Radha and Krsna founded by Lord Caitanya Mahaprabhu
and His followers. It formally descends from the Brahma-
Madhva sampradaya through Lord Caitanya’s initiation by
Sri [$vara Puri.
Gaurasundara Lord Caitanya Mahaprabhu, “beautifully golden
in complexion.”
Gauri Parvati, Lord Siva’s consort, “golden in complexion.”
ghata Steps built for bathing in a river or lake.
 GLOSSARY / 803

Giriraja “The king of mountains,” another name of Govardhana.

Gita, Gitopanisad See Bhagavad-gitd.
Gokula The first home of the infants Krsna and Balarama in
Vraja, before Nanda’s cowherds moved to Nanda-grama. It is
located in the Mahavana forest, on the eastern shore of the
Yamuna, seven miles south of Mathura City. The name Go-
kula is also sometimes used to distinguish Krsna’s abode on
earth from Goloka in the spiritual world.
Goloka The eternal abode of the Supreme Lord in His original
form of Krsna. It is located above all the other Vaikuntha plan-
ets. It has three parts — Vrndavana, Mathura, and Dvaraka.
Gopala Krsna the cowherd.
Gopala mantra A confidential hymn, in ten syllables, to Krsna
in His original form as a young cowherd. Srila Sanatana Go-
svami does not divulge the actual words of this mantra any-
where in Brhad-bhagavatamrta or his commentary. Those
who want information on it may consult the Krama-dipikd
of Kesava Bhatta.
gopas Cowherds, especially those of the community led by
Nanda Maharaja in Vraja.
Gopinatha Krsna, the Lord of the gopis.
gopis Cowherd girls or women, especially Krsna’s young girl-
friends in Vraja, who are His most intimate devotees.
Govardhana Giriraja, “the king of mountains,” a large hill lo-
cated fifteen miles west of Mathura City. For seven days,
Krsna lifted Govardhana like a huge umbrella to protect the
residents of Vraja from a devastating storm caused by the
jealous Indra. Sometimes the name Govardhana refers to the
village at the midpoint of the hill.
Govardhana-puja The worship of Govardhana Hill by offering
mountains of food and by circumambulating the hill. This
was begun by Krsna as a substitute for the Vraja-vasis’ an-
nual sacrifice to Indra.
Govinda Krsna, the proprietor of the cows, the earth, and the
senses of His devotees.
Guha A king of the low Nisada tribe befriended by Lord Rama-
candra.
804 / APPENDIXES

gunas The three modes of nature — sattva (goodness), rajas

(passion), and tamas (ignorance). Everything in the material
world is ruled by these modes.
guna-avataras The empowered incarnations of the Supreme
Lord who preside over the three modes of nature. Brahma,
the secondary creator, directs the mode of passion. Siva, the
destroyer, directs ignorance. And Visnu, the maintainer, pri-
mary creator, and Supreme Lord Himself, directs goodness.
gufja A small red berry used in the worship of Govardhana and
Sri Sri Radha-Krsna.
guru Spiritual master. The gurus who initiate one and instruct
one in pure Krsna consciousness are to be honored equally
with the Supreme Lord.
guru-aparadha An offense against one’s spiritual master. Such
an offense is the most likely cause of falling from spiritual life.
Hanuman Lord Ramacandra’s most faithful eternal servant, who
has the body of a kimpurusa, a humanlike monkey. Son of
Anjana, he was minister to Sugriva in the monkey kingdom
Kiskindha,
Hara Lord Siva.
Hari The Supreme Lord, Krsna or Visnu.
Haridasa “Krsna’s servant,” an epithet both for Uddhava and
for Govardhana Hill.
Haridvara One of the seven sacred cities capable of granting
liberation. It is located where the Ganga descends from the
Himalayas to the plain of central India.
Hariloka Vaikuntha, the world of the Supreme Lord.
hari-nama The holy names of Krsna and the process of chant-
ing them in pure love.
hari-namamrta The nectar of chanting Krsna’s names.
Hari-varsa One of the nine divisions of Jambudvipa, the central
part of the earthly planetary system. Lord Nrsithha and
Prahlada reside in Hari-varsa.
Hastinapura The capital of the Kurus, located on the banks of
the Ganga, east of what is now Delhi.
Himalayas The tallest mountains on earth, on India’s north-
ern edge, described as the residence of sages, demigods,
 GLOSSARY / 805

and incarnations like Lord Siva, Nara-Narayana, and Vyasa-

deva.
Hiranyakasipu One of the first great demons in the universe.
He and his demonic brother Hiranyaksa were previously
doorkeepers of Vaikuntha but were cursed when they re-
fused entrance to the four Kumara sages. HiranyakaSipu’s
son Prahlada was a fully surrendered devotee of Visnu. For
persecuting Prahlada, Hiranyakasipu was killed by Lord
Nrsimbha.
Hiranyaksa The demonic older brother of Hiranyakasipu. When
Hiranyaksa tried to obstruct Lord Varaha from lifting the earth
from the depths of the Garbha Ocean, the Lord killed him.
Hrsikesa The Supreme Lord Visnu, master of everyone’s senses.
llavrta-varsa The central division of Jambudvipa, which in turn
is the central part of the earthly planetary system. In the
center of Ilavrta-varsa stands the great mountain Sumeru.
Lord Siva resides in [lavrta-varsa with his consort Durga.
Ilavrta-varsa was also the ancient name of India before it was
renamed after King Bharata, the son of Lord Rsabhadeva.
Indra The king of the demigods, ruler of Svargaloka. In each
manv-antara there is a different Indra. The name of the cur-
rent Indra is Purandara.
Jagannatha “Lord of the universe,” an ancient Deity of Krsna
established with His brother Balarama and sister Subhadra in
the holy city of Puri, on the coast of Orissa, Caitanya Maha-
prabhu resided in Puri and worshiped Lord Jagannatha.
Jaimini A prominent sage, a disciple of Dvaipayana Vyasa,
Jaimini wrote the Mimarmsa-sutras, which established the
philosophical school of Vedic textual interpretation.
Jambavan One of the principal devotees of Lord Ramacandra
who helped Him defeat Ravana. He had a bearlike body.
Jambavati The daughter of Jambavan. After Krsna fought Jamba-
van over the Syamantaka jewel, Jambavan surrendered to
Krsna and offered Him Jambavati, who became one of Krsna’s
eight principal queens.
Jambudvipa The most central of the seven concentric islands
of Bhtrloka, the earthly planetary system.
806 / APPENDIXES

Janamejaya Pariksit’s eldest son, the next emperor of the Kuru

dynasty. After Pariksit died, Janamejaya heard the Maha-
bharata from Dvaipayana Vyasa’s disciple Vaisampayana.
JanaSsarma A poor, greedy bradbmana who became a pure devo-
tee of Krsna by the good association of Gopa-kumara. This is
described in Part Two of Brhad-bhagavatamrta.
japa Chanting of a mantra quietly to oneself.
Jarasandha A powerful enemy of Krsna’s, the emperor of the
Magadha kingdom. Yudhisthira could not perform the Raja-
suya sacrifice without first neutralizing Jarasandha’s opposi-
tion, so Krsna arranged for Jarasandha to be killed by Bhima.
Jatayu A vulture who tried to stop Ravana from kidnapping Sita-
devi. Mortally wounded by Ravana, he died in the arms of
the grateful Lord Ramacandra.
jaya “Victory!” or “All glories!”
Jaya and Vijaya The guards of a main gate of Vaikuntha. When
the four Kumara sages tried to enter Vaikuntha, Jaya and
Vijaya stopped them and were cursed to fall down into the
material world. Thus they were successively born as the de-
mons Hiranyaksa and Hiranyakasipu, Ravana and Kumbha-
karna, and Sisupala and Dantavakra.
Jayadratha The king of Sindhu-desa and brother-in-law of
Duryodhana. He once kidnapped Draupadi, the wife of the
Pandavas, and so the Pandavas captured and humiliated
him. He was a commander in the Kuru army at Kuruksetra
and was killed by Arjuna.
jiva An eternal finite spirit soul, qualitatively equal with the Su-
preme Soul.
Jiva Gosvami One of the six Gosvamis of Vrndavana, principal
followers of Caitanya Mahaprabhu who rediscovered the for-
gotten places of Krsna’s pastimes in Vraja, reestablished the
worship of the principal Vraja Deities, and made literary con-
tributions to establish the science of Krsna consciousness for
the modern age. Sri Jiva Gosvami was the greatest scholar of
the Gaudiya sampradadya. His most important works were his
six Sandharbhas and Gopdla-camput.
jhana Knowledge.
 GLOSSARY / 807

jnana-yoga The spiritual discipline of cultivating knowledge of

pure spirit.
jhani A practitioner of jrdna-yoga, or, more generally, any
learned person.
Kailasa A great mountain on which Lord Siva resides, south of
Mount Sumeru.
kaisora The years of childhood from age ten to fifteen.
Kaitabha A great demon who with his brother Madhu stole the
Vedas from Brahma at the beginning of creation and was
killed by Visnu.
Kalanemi A demon killed by Lord Visnu in the battle between
Bali and Indra. In his next life he became Karhsa.
Kalayavana A barbarian king who tried to attack Krsna. Not
wanting to touch a barbarian, Krsna arranged for him to be
killed by King Mucukunda, who burned Kalayavana to ashes
with his glance.
Kali (-yuga) The fourth of four repeating ages that form the
basic cycles of universal time. In each Kali-yuga the world
degrades into quarrel and dishonesty. The present Kali-yuga
began 5,000 years ago and will continue for another 427,000
years.
Kalindi The river Yamuna, who became one of Krsna’s eight
principal queens in Dvaraka.
Kaliya A many-headed serpent who poisoned a lake within the
Yamuna. Krsna subdued the serpent by dancing on his hoods
and then banished him from Vraja.
Kamala The goddess Laksmi, eternal consort of the Supreme
Lord Visnu.
Kamboja The province of Afghanistan now known as Kabul. At
the time of the Kuruksetra war, its king was Sudaksina.
Karnsa The king of Bhoja and son of Ugrasena who usurped
the throne of Mathura. After sending many demons to Vraja
to kill Krsna and Balarama, he finally brought the brothers to
Mathura for a rigged wrestling tournament, where Krsna
killed him.
Kafici A sacred city of southeastern India. It is known in Tamil
as Kanjivaram. Ramanujacarya resided there for some time.
808 / APPENDIXES

Kapila (deva) A white-complexioned incarnation of the Su-

preme Lord who appeared in the Satya-yuga as the son of
Kardama and Devahtti. He taught His mother sankhya-yoga,
the path of devotional service through systematic study of
the material creation.
karma Material action and its reactions.
karmi One whose aim in life is to achieve material elevation by
acting dutifully, especially by performing Vedic sacrifices.
Karna The first son of Kunti, born to her by the sun-god before
her marriage to Pandu. She abandoned the infant Karna by
floating him in a basket on a river, and he was discovered and
adopted by a mixed-caste chariot driver. Karna became an
arch-rival of the Pandavas, who were unaware of his origin. In
the Kuruksetra battle, he was made the Kuru commander-in-
chief after the death of Drona, and Arjuna killed him.
तडा Varanasi (Benares), the favorite city of Lord Siva, located
on the river Ganga between Prayaga and Patna. It is one of
the seven holy places that grants liberation.
KaSyapa One of the original Prajapatis, the populators of the
universe. Son of Brahma’s first mind-born son, Marici, he
married thirteen of Daksa’s daughters and fathered many
demigods, demons, and species of animals.
katha Sacred narrations.
Katyayani A form of the goddess Durga the young gopis wor-
shiped in Vrndavana to obtain Krsna as their husband.
Kauravas The princes of the Kuru dynasty. At the time of the
schism between Duryodhana and the Pandavas, the names
Kuru and Kaurava referred to the party of Duryodhana.
KauSalya One of the three wives of King Dasaratha of Ayodhya.
She gave birth to DaSaratha’s eldest son, Lord Ramacandra.
Kaustubha A jewel worn by Lord Visnu on His chest. It is one
of the few marks visibly distinguishing Him from His devo-
tees in Vaikuntha.
Kayadhu The wife of HiranyakaSipu and mother of Prahlada.
Kekaya A kingdom in the northwest of Punjab, between the
Satadru and Vipasa rivers. Kekaya princes fought on both
sides of the Kuruksetra battle.
 GLOSSARY / 809

KeSava Krsna (or Visnu), who has beautiful hair (Resa), who is
the Lord of both Brahma (Ka) and Siva (Isa), and who killed
the demon Kesi.
Kesi A demon who assumed the form of a wild horse and at-
tacked Vraja. Krsna thrust His hand into the demon’s mouth
and killed him.
Kesi-tirtha The sacred spot in Vrndavana on the shore of the
Yamuna where Krsna killed the demon Ke&Si.
Khandava A forest near the Pandava capital, Indraprastha. Krsna
and Arjuna fought against Indra to allow the fire-god, Agni,
to consume the forest.
Kimpurusa-loka Cvarsa) One of the nine divisions of Jambu-
dvipa, the central part of the earthly planetary system.
Hanuman resides there.
Kimpurusas A class of celestial beings who have half-human,
half-animal bodies.
Kiratas A degraded tribe of mountain-dwelling hunters.
kirtana Chanting of the Supreme Lord’s glories.
Kiskindha The capital city of the Vanara ape-men, ruled during
the time of Lord Ramacandra first by Vali and later by Vali’s
brother Sugriva. The Vanara army, led by Sugriva and minis-
ters like Hanuman, helped Lord Rama defeat Ravana.
kisora A boy aged ten to fifteen.
Kosala The kingdom of north-central India ruled by great kings
like Sagara, Bhagiratha, Khatvanga, Raghu, DaSaratha, and
Lord Ramacandra. Its capital was Ayodhya.
Krsna Ccandra) The Supreme Personality of Godhead in His
original form, enjoying as a youthful cowherd with His fami-
ly and friends in Vrndavana and later as a valiant prince in
Mathura and Dvaraka.
Krsna Caitanya The name received by Sri Caitanya Mahaprabhu
from His sannydsa-guru, Sri Kesava Bharati. See Caitanya
Mahaprabbu.
Krta Cyuga) The first of four repeating ages that form the basic
cycles of universal time. During its 1,728,000 years, purity
and spiritual competence are prominent. It is also called
Satya-yuga.
810 / APPENDIXES

ksatriyas Members of the second of the four occupational

classes in the varndsrama social system. The ksatriyas are
the political and military leaders of society. They are expected
to be heroic, charitable, selflessly dedicated to the welfare of
all citizens, respectful of the spiritual authority of the brab-
mands, and ready to use force to stop wrongdoing.
Ksirodaka-sayi Visnu The third of the three Purusas, incarna-
tions of the Supreme Lord for the creation of the material
universe. Ksirodaka-sayi Visnu resides on the island of Sveta-
dvipa in the Milk Ocean and expands into the heart of every
materially embodied being as the Supersoul.
Kubja A hunchback woman of Mathura employed as a seller
of fragrant ointments. Attracted to Krsna when He entered
Mathura, she happily agreed to supply Him ointment with-
out payment and applied it to His body. As a reward Krsna
transformed her into a beautiful young lady. Krsna later visited
her home along with Uddhava.
Kumaras The first four sons of Brahma. Brahma requested them
to beget children, but they refused, preferring to remain for-
ever celibate in the bodies of five-year-olds.
Kumbhakarna One of Ravana’s brothers, a mighty demon, his
appetite insatiable, who slept six months of the year. When
Ravana needed help to meet the attack of Lord Ramacandra’s
army, Kumbhakarna was with great difficulty awakened, but
he was sent to his death by Lord Rama’s arrows.
kunda A species of white jasmine.
Kundina (pura) The capital of the kingdom of Vidarbha, ruled
in the time of Krsna by Bhismaka, the father of Sti Rukmini.
Kunti One of King Pandu’s two wives. By union with various
demigods, she became the mother of Karna, Yudhisthira,
Bhima, and Arjuna.
kurabaka The red amaranth flower.
kurari A female osprey.
Kurma Lord Visnu’s form as a huge tortoise, one of the dasa-
avataras, the ten most famous incarnations of the Lord. The
tortoise allowed the demigods and demons to use His back
as a pivot for churning nectar from the Milk Ocean.
 GLOSSARY / 817

Kuruksetra “The holy field of the Kurus,” where in ancient

times the members of that dynasty performed sacrifices. The
battle fought there decided the fate of the dynasty and ush-
ered in the beginning of the Kali-yuga.
kuSa A sacred grass, also called darbha, essential for all Vedic
sacrifices.
Kuvalayapida An elephant deployed by King Karhsa to kill
Krsna and Balarama when They came to Mathura. Krsna
killed the elephant and later used one of its tusks to kill
Katmsa’s soldiers.
Kuvera The demigod who looks after the vast treasures of
heaven.
Laghu-bhagavatamrta Srila Rupa Gosvami’s systematic presen-
tation of the philosophy of Srimad-Bhdgavatam, a presen-
tation based on Brhad-bhagavatamrta. The basic thesis of
Laghu-bhagavatamrta is that Krsna is the Supreme Personal-
ity of Godhead.
Laksmana The eldest of Lord Ramacandra’s three younger broth-
ers. He faithfully followed Rama and Sita into forest exile
and stood by Rama’s side throughout the struggle to defeat
Ravana.
Laksmi (devi) The eternal consort of the Supreme Lord Visnu.
She presides over the infinite opulences of Vaikuntha, and
her partial expansion dispenses opulences in the material
world.
Laksmi-kanta Lord Visnu, the beloved husband of the goddess
Laksmi.
Lalita One of Srimati Radharani’s intimate friends, who are Her
principal expansions, the original potencies behind all spiri-
tual and material creations. Being a little older than Radharani,
Lalita often advises Her on proper behavior.
Lanka The demon Ravana’s island kingdom (or, also, his capi-
tal), often identified with the modern country Sri Lanka.
Ravana’s kingdom was demolished by Lord Ramacandra’s
army.
lila “Pastimes,” the eternal activities of the Supreme Lord in lov-
ing reciprocation with His devotees. Unlike the affairs of
812 / APPENDIXES

materially conditioned souls, the Lord’s /ilds are not restricted

by the laws of nature or impelled by the reactions of past
deeds. Finite souls who enter those /ilas also become com-
pletely free.
lila-smarana “Remembrance of the Supreme Lord’s pastimes,”
an elevated internal form of devotional service that can be
rightly practiced only by those whose hearts are thoroughly
pure.
Madana-gopala Krsna, the transcendental Cupid appearing as
a young cowherd.
Madhava Krsna or Visnu. Also, a famous Deity of Visnu wor-
shiped at Dasasvamedha-ghata, Prayaga.
Madhu See Kaitabha.
Madhumangala A young brdhbmana boy who was among
Krsna’s closest playmates. He was the son of Sandipani Muni
(Krsna and Balarama’s teacher in Avanti) and the grandson
of Paurnamasi. When Paurnamasi moved to Vraja, Madhu-
mangala came with her.
Madhvacarya The founding dcdrya of one of the four Vaisnava
sampraddayas in Kali-yuga. He appeared in the thirteenth
century as a Karnataka brabmana, taught a strictly theistic
version of Vedanta philosophy, vigorously opposed the
Advaita-vada of Sankaracarya, and established the worship
of Sri Krsna at Udupi.
Magha The lunar month that usually begins in January.
Mahabharata The epic history of “greater India” composed by
Dvaipayana Vyasa. One chapter is the Bhagavad-gitd.
Mahadeva “The great god,” Siva.
Maha-maya See Mdyd.
maha-prasada Food directly from the plate that has been of-
fered to the Supreme Lord. Such food from Lord Jagannatha
at Puri is especially known as mahd-prasdda, but Srila Sana-
tana Gosvami uses the term to refer to Krsna’s prasdda in
general.
Maha-puranas The eighteen major Purdnas, six for people in
each of the three modes of material nature.
Mahapurusa “The Supreme Person” or “supreme enjoyer,” Lord
 GLOSSARY / 813

Visnu. More specifically, an expansion of Maha-visnu who

resides on the planet of Brahma.
Maharaja “Great ruler,” a term of address to kings and _re-
nounced holy men.
Maharloka The first of the planets where sages reside above the
heaven of Indra. The residents of Maharloka are sages who
have not renounced family life.
Mahavana One of the twelve main forests of Vraja. See Gokula.
Maha-visnu The first of the three Purusas, incarnations of the
Supreme Lord for the creation of the material universe. He
lies down in the Causal Ocean on the bed of Ananta Sesa
and initiates the creation by glancing at His personified
material energy, Maya.
१1211658 “The great lord,” Siva.
Maitreya A sage who was a friend of Dvaipayana Vyasa. Mai-
treya heard Krsna’s discussions with Uddhava just before
Krsna’s disappearance and passed on what he learned to
Vidura. The conversations of Maitreya and Vidura comprise
the Third and Fourth Cantos of Srimad-Bhdgavatam.
makara A celestial species of crocodile, considered auspicious.
Also, the sign of the zodiac corresponding to the Greek
Capricorn.
Manasi-ganga The most sacred of lakes, located at the mid-
point of Govardhana Hill. Krsna created it from His mind
and filled it with the waters of the Ganga and all other holy
rivers and lakes to dissuade His father from leaving Vraja to
go on pilgrimage.
mandala A district, a subdivision of a province.
mangalacarana Verses an author composes as an invocation
with which to begin a book. The three aims of such an invoca-
tion are to offer respects to one’s worshipable Deity, to offer
blessings to the readers, and to set forth the topic of the book.
mantra A short expression in sacred language chanted to purify
the mind and fulfill various aspirations.
Manus The original progenitors and lawgivers of the human
race. In each day of Brahma there are fourteen Manus. The
current Manu is Vaivasvata, son of the sun-god Vivasvan.
814 / APPENDIXES

manv-antara The period of a Manu’s reign, lasting 306,720,000

years.
manv-antara-avatara Special incarnations of the Supreme Lord
who appear in each manv-antara to assist Indra and the
other demigods in subduing demons and maintaining the
principles of religion. ¢
Martyaloka “The world of mortals,” the lower parts of the uni-
verse, below Svarga. Demigods are also mortal, but they are
called “immortals” because their span of life is much longer
than that of humans.
Maruts The forty-nine expansions of the wind-god, who are
friends of Indra.
Mathura -dhama, -mandala, -puri) The eternal abode in
which Krsna manifests Himself as the Lord of the Yadavas.
During His descent to earth, Krsna reclaimed Mathura for the
Yadavas by killing Karhsa and installing Ugrasena on the
throne. Krsna resided in Mathura for thirty-three years before
relocating the Yadavas to Dvyaraka.
Mathuranatha Krsna, “the Lord of Mathura.”
Matsya Lord Visnu’s form as a huge fish, one of the dasa-
avataras, the ten most famous incarnations of the Lord.
Matsya appeared at the end of the Caksusa manv-antara to
save the next Manu, the seven sages, and the Vedas from the
universal deluge.
Maya The chief architect of the demons. When Krsna and Arjuna
saved him from the fire in the Khandava forest, he became
their friend and built a wonderful assembly hall for the
Pandavas at Indraprastha.
Maya The Supreme Lord’s inferior, material energy. She creates
and controls the material world, keeping its inhabitants in
countless varieties of illusion.
Mayavada The impersonal philosophy of “oneness,” which holds
that the Absolute Truth, one without a second, is formless
and changeless, and that whatever has name and form is
an illusion falsely imposed on that Truth. The most influen-
tial proponent of Mayavada in the current age was San-
karacarya.
 GLOSSARY / 815

Milk Ocean See Ocean of Milk.

Mithila The capital of the kingdom of Videha, since ancient
times a center of learning and brahminical culture.
Mucukunda A son of King Mandhata whose valiant fighting for
the demigods won him a boon by which his glance burned
to ashes the barbarian Kalayavana, who had been chasing
Krsna.
mukti Liberation from the cycle of birth and death.
Mukunda Krsna or Visnu, the “giver of liberation.”
muni A thoughtful sage.
Mura A five-headed demon employed by Narakasura to guard
the fortress of his capital, Pragjyotisa-pura. When Krsna in-
vaded, He killed Mura and then Naraka.
Murari Krsna, the “enemy of Mura.”
Mustika A wrestler in Mathura ordered by Karhsa to kill Krsna
and Balarama. Balarama wrestled him in [९4111585 arena and
killed him.
Naimisa Caranya) A sacred forest located exactly in the center
of the universe, where the discus of Lord Visnu once struck
the earth. At the beginning of Kali-yuga, the chief sages of
the universe assembled there to perform a thousand-year-
long Soma sacrifice to counteract the bad effects of the age.
During the sacrifice they heard Purdnas and epics from
Ugrasrava Sita, including the Mahabharata and Srimad-
Bhagavatam.
Nakula One of the twin sons of Madri, who were the youngest
of the five Pandavas.
nama-smarana Remembrance of Krsna’s names.
Nanda The king of the cowherds of Vraja. He and his wife
Yasoda, the greatest of devotees in the mood of parents,
raised Krsna from His infancy until He left Vraja for Mathura.
Nanda-grama The capital of Nanda Maharaja, on Nandisvara
Hill, seventeen miles north of Govardhana.
Nanda-kisora, Nanda-kumara Krsna, “the young son of
Nanda.”
Nanda-nandana Krsna, “the darling son of Nanda.”
Nanda-vraja “The cow pastures of Nanda,” the sacred district of
816 / APPENDIXES

Mathura that is the manifestation on earth of Goloka Vrnda-

vana, the supreme abode of Krsna.
Narada One of the principal associates of Lord Narayana. He
travels freely throughout the spiritual and material worlds,
preaching pure devotional service and delivering news to
various parties to advance the Supreme Lord’s pastimes.
Naraka (-asura) A powerful demon, son of Lord Varaha and
the goddess of the earth. He terrorized the universe until
killed by Krsna.
Nara-Narayana The incarnation of the Supreme Lord as the
twin sons of Dharma and Murti. Nara is an empowered /jiva,
and Narayana is directly the Personality of Godhead. They
live at Badarika, practicing severe austerities and meditation
for the welfare and instruction of the world. Narada Muni is
among their disciples.
Narayana The Personality of Godhead as the Lord of Vaikuntha,
the infinitely opulent spiritual world.
Navadvipa Lord Caitanya Mahaprabhu’s eternal abode, non-
different from Krsna’s abode Vrndavana. On earth Navadvipa
is manifest in the district of Nadia, West Bengal.
neti neti “Not this, not this.” A phrase from the Brhad-dranyaka
Upanisad indicating the process of elimination by which one
philosophically distinguishes between matter and spirit.
nirvana Cessation of all material activities. Buddhists and other
impersonalists regard nirvdna as requiring obliteration of
individual existence, but Vaisnavas regard ceasing from ma-
terial activities to be only the beginning of real spiritual life,
in which an individual acts in pure devotional service.
Nisadas A degraded forest tribe, descended from Bahuka, who
was born from the corpse of the evil King Vena.
nitya-mukta “Eternally liberated,” a person who has never fallen
into material illusion and never deviated from the Supreme
Lord's loving service. Nitya-muktas generally live in the spiri-
tual kingdom of God, but they sometimes descend to the
material world to preach and for other special missions.
Nrsithha ¢deva) The pastime incarnation of the Supreme Lord
Visnu as half-man half-lion. He appeared in order to deliver
 GLOSSARY / 817

the saintly child Prahlada from the persecutions of his father,

Hiranyakasipu. When Hiranyakasipu demanded of Prahlada,
“If your God is everywhere, is He also in this pillar?” Lord
Nrsitnha burst out of the pillar and ripped Hiranyakasipu
apart.
Ocean of Milk One of the seven oceans that surround the
“islands” of Jambudvipa, the earthly planetary system. With-
in the Ocean of Milk lies an eternal spiritual planet, Sveta-
dvipa, the abode of Ksirodaka-sayi Visnu.
Padma The goddess of fortune, Laksmi, consort of Lord Nara-
yana.
padya Fragrant water used to wash the feet of an honorable
guest.
Paficajana A powerful demon who lived in a conch in the ocean.
He kidnapped the son of Krsna’s teacher, Sandipani. Krsna
killed Pancajana and rescued the boy.
Pandavas The five sons of Pandu. The three older Pandavas —
Yudhisthira, Bhima, and Arjuna— were born to Pandu’s
wife Kunti by the three demigods Yamaraja, Vayu, and Indra.
The other two sons, Nakula and Sahadeva, were born of
Pandu’s other wife Madri by the ASvini-kumaras.
Pandu The Kuru emperor after Vicitravirya. When Vicitravirya
died childless, Pandu was born from one of Vicitravirya’s
wives, Ambalika, by Dvaipayana Vyasa.
parama-hathsa “Perfect swan,” a completely pure devotee
of the Supreme Lord, beyond any influence of material
illusion.
parampara An authorized Vaisnava disciplic succession. More
ordinarily, any tradition.
2175218 The great sage who spoke the Vismu Purdna to Mai-
treya and was the father of Dvaipayana Vyasa.
Parasurama One of the dasa-avataras, the ten most famous
incarnations of Lord Visnu. He appeared as a brahmana but
had the qualities of a warrior. When Parasurama’s father was
murdered by the wicked King Kartavirya, ParaSurama vowed
to exterminate all the ksatriyas on earth twenty-one times.
parijata An exquisite flower that grows only in the spiritual
818 / APPENDIXES

world and on the heavenly planets. Defeating the opposi-

tion of Indra, Krsna brought a parijdta tree from Svargaloka
for His wife Satyabhama and planted it in her garden in
Dvaraka.
Pariksit The son of Abhimanyu who inherited the Kuru throne
from Yudhisthira. Krsna personally saved him in his mother’s
womb, and thus the child was named Pariksit because he was
searching (parikseta) for the person who had protected him.
parivrajaka (-acarya) A man in the third of the four stages of
the renounced order (sannydsa). The word indicates that he
wanders everywhere to preach.
parsadas Personal associates of the Supreme Lord.
Parvati Lord Siva’s eternal consort, especially in her incarnation
as the daughter of the Himalaya mountains (Parvata).
Patala (loka) The lowest of the seven subterranean heavenly
planets. It is inhabited by the Nagas, great serpents.
Paundraka A foolish king of Karusa who was convinced that he
was the incarnation of Lord Vasudeva and that Krsna was an
impostor. When Paundraka demanded that Krsna surrender
His weapons, Krsna complied by releasing His Sudarsana
disc to cut off Paundraka’s head.
Pracetas Ten sons of Daksa who under the guidance of Lord
Siva performed severe austerities and meditation to help
populate the universe.
Pradyumna The first son of Krsna and His wife Rukmini.
Prahlada One of the greatest devotees of Lord Visnu. As the
five-year-old son of the mighty demon HiranyakaSipu, he
openly dared to worship the Personality of Godhead and
preach His glories. Hiranyakasipu tried many ways to kill the
boy, but failed to harm him. Finally Lord Visnu appeared as
Lord Nrsithha, killed Hiranyakasipu, and enthroned Prahlada
as king of the demons.
Prajapatis The original “progenitors” of the universal population.
They are the sons of Brahma other than the celibate Kumaras
and Narada.
prakata-lila Krsna’s “manifest pastimes,” visible to the public at
specific times and in a linear sequence of events. In contrast,
 GLOSSARY / 819

His “unmanifest pastimes” go on eternally, all simultaneously,

and are seen only by rare, fortunate souls.
Pralamba A demon sent by Kamsa to kill Krsna and Balarama.
Pralamba disguised himself as a cowherd boy with the inten-
tion of killing Krsna and Balarama, but instead Balarama
killed him.
prasada The remnants of food and other items offered to the
Supreme Lord. By accepting Krsna’s prasdda one can rap-
idly become purified and achieve pure love of God.
Prativindhya A son of Yudhisthira and Draupadi, murdered in
his sleep with his brothers during the Battle of Kuruksetra
while they were still in their teens.
Prayaga The sacred city at the confluence of the three holiest
rivers Yamuna, Ganga, and the now underground Sara-
svati. Prayaga is today known as Allahabad.
prema Pure ecstatic love of God.
prema-bhajana Personal worship of the Supreme Lord in
ecstatic love.
prema-bhakti Spontaneous devotional service to the Supreme
Lord in ecstatic love.
premananda The ecstasy of pure love of God.
prema-rasa The transcendental taste of pure love of God.
Prsni Krsna’s mother Devaki in an earlier life, when Krsna ap-
peared as Prsnigarbha.
Prtha See Kunti.
Prthu An empowered incarnation of the Supreme Lord who ap-
peared as an ideal king to bring forth the resources of the
earth.
puja Formal worship of the Supreme Lord or some demigod or
respected person.
Puranas The histories of the universe, supplements to the
Vedas. There are eighteen major Purdnas and many sec-
ondary ones. The major Purdnas are divided into three
groups of six, meant for readers in each of the three modes
of material nature.
Purafijana The hero of an allegorical story told by Narada to
King Pracinabarhi to teach the folly of materialistic life.
820 / APPENDIXES

Purusa The Supreme Lord in a Visnu expansion for the creation

of the material world.
Purusa-sukta A famous hymn of the Rg Veda, tenth mandala.
It describes the creation of the various forms of life and the
first Vedic sacrifice, all from the body of Lord Garbhodaka-
Sayi. र
Putana An infanticidal witch who entered Vraja disguised as a
beautiful woman and offered the child Krsna her poisoned
breast milk, which He sucked out along with her life. Thus
killed by Krsna, Putana was elevated to Krsna’s eternal ser-
vice in the mood of a mother.
Putana-mocana Krsna, “the deliverer of Putana.”
Radha (rani, Radhika) Krsna’s original pleasure potency, from
whom all His internal energies expand. She is His eternal
consort in Vrndavana and the most dedicated and beloved
of His devotees.
Raghavendra, Raghunatha Lord Ramacandra, “the Lord of the
Raghus.”
Raghus The dynasty of the Kosala kingdom, descended from
King Raghu, the great-great-grandfather of Lord Ramacandra.
Raivata A mountain in Gujarat currently known as Girnar. It is
near Junagarh.
Raivata Manu A son of Priyavrata who became the fifth Manu,
after his brother Tamasa.
rajo-guna Among the three modes of material nature, the mode
of passion. It impels ambition and activity.
Raksasas (Raksas) Man-eating demons who dwell in forests.
Raksasi A female Raksasa.
Rama (-candra) An incarnation of the Supreme Lord as a per-
fect righteous king, born as the son of DaSaratha and
KauSalya. Rama is also a name of Lord Krsna, meaning “the
source of all pleasure,” and a name of Lord Balarama and
Lord Parasurama.
Rama Laksmi, the “giver of pleasure” to Lord Narayana.
rama-katha Sacred narrations of the glories of Lord Ramacandra.
Ramanuja (-acarya) The founding dcdrya of one of the four
Vaisnava sampradayas in Kali-yuga.
 GLOSSARY /{ S25

Ramayana The epic history of Lord Ramacandra. The original

version was written by the sage Valmiki, a contemporary of
Lord Rama.
rasa “Transcendental taste.” The five rasas are the primary
moods in relationship with the Supreme Lord — reverence,
servitude, friendship, parental affection, and conjugal love.
Rasa also indicates the boundless pleasure enjoyed in such
reciprocations.
rasa (-lila) Krsna’s divine dance with the gopis, the grand cele-
bration of their conjugal love.
rasika A pure devotee competent to relish the tastes of loving
reciprocation with the Supreme Lord.
Ravana The demonic king of Lanka who conquered the uni-
verse and abducted the wife of the Supreme Lord Rama,
who therefore invaded his kingdom and killed him.
Rg Veda One of the four Vedas, the original revealed scriptures.
It records hymns that glorify the demigods and forces of
nature who embody the energies of the Supreme Lord.
rk-suktas The hymns of the Rg Veda, numbering 1,024.
Rohini The wife of Vasudeva who was the mother of Krsna’s
principal expansion, Balarama.
rsi A Vedic sage. The first rsis were the ८५‘seers” 9
of the Vedic
hymns, who perceived the eternal mantras in their medita-
tion and passed them on to human society.
Rudra Lord Siva.
Rudras Eleven expansions of Lord Siva who control the forces
of destruction in the material world.
Rudra-sampradaya One of the four authorized Vaisnava
schools. It was founded originally by Lord Siva and reestab-
lished in the Kali-yuga by Sri Visnu Svami.
Rukmi A son of King Bhismaka of Vidarbha and brother of
Rukmini, Krsna’s first wife.
Rukmini (devi) Krsna’s first wife, the mother of Pradyumna,
nine other illustrious sons, and one daughter.
Rupa Gosvami One of the six Gosvamis of Vrndavana, princi-
pal followers of Caitanya Mahaprabhu. Srila Rupa is the
prime authority on the science of rasa, loving exchanges with
822 / APPENDIXES

God, which he explained in his Bhakti-rasamrta-sindhu and

Ujjvala-nilamani. He was also an eminent playwright and
poet. Most Gaudiya Vaisnavas consider themselves rupdnu-
gas, followers of Rupa Gosvami. See the essay entitled “Srila
Sanatana Gosvami” in the front of this book.
sac-cid-ananda “Eternal existence, full consciousness, and com-
plete bliss,” the constitutional nature of the Supreme Lord and
the finite living beings. The Supreme Lord’s sac-cid-dnanda
nature is always manifest, but that of the jivas is liable to be
covered by material illusion when they rebel against the Lord.
Saci Cdevi) The mother of Lord Caitanya Mahaprabhu and wife
of Jagannatha Misra of Navadvipa.
Saci-nandana Lord Caitanya Mahaprabhu, “the darling son of
Sac
sadhaka A practitioner of devotional service or some other au-
thorized spiritual discipline.
sadhana Practices for achieving pure devotional service.
sadhana-bhakti Pure devotional service in practice, which pu-
rifies the heart and brings one toward spontaneous loving
setvice to the Supreme Lord.
sadhana-siddha A devotee of the Supreme Lord who has be-
come perfect by practicing sadhana-bhakti.
Sahadeva One of the twin sons of Madri, who were the young-
est of the five Pandavas. At Yudhisthira’s Rajastya sacrifice,
Sahadeva had the honor of proposing that Krsna be given
the first worship.
Saivite A devotee of Lord Siva.
Sakata (-asura) A demon who assumed the form of a cart. When
Mother Yasoda left the infant Krsna sleeping under the
cart, Krsna kicked the cart with His little foot and killed the
demon.
Salva A demon who used a flying city to attack Dvaraka and
was killed by Krsna.
samadhi Fully matured meditation, the last of the eight steps of
the yoga system taught by Patanjali. A perfected devotee of
the Supreme Lord also achieves the same samddbi.
Sama Veda One of the four Vedas, the original revealed scrip-
 GLOSSARY / 823

tures. It contains sacred musical compositions based mostly

on the hymns of the Rg Veda and employed in the more
elaborate Vedic sacrifices, the soma-yajrias.
Samba One of Krsna’s favorite sons, the first son of Jambavati.
Sambara The demonic son of KaSyapa and Danu who kid-
napped Pradyumna, Krsna’s first son, when the boy was ten
days old. Pradyumna later killed him.
sampradaya A school of philosophy or religion. According to
the Padma Purdna, there are four authorized Vaisnava sam-
pradayas, founded by Lord Brahma, the goddess Laksmi,
Lord Siva, and the four Kumara sages. In Kali-yuga these
schools have been reestablished by the 6८411८15 Madhva,
Ramanuja, Visnu Svami, and Nimbarka. The sampradadya of
Lord Caitanya Mahaprabhu is officially connected with the
Madhva line, but incorporates teachings of all four sampra-
dayas.
samsara The cycle of repeated birth and death, which continues
until one gives up one’s rebellion against the Supreme Lord.
Sanaka The oldest of the first four sons of Lord Brahma. Sanaka
and his three brothers are great masters of yoga who teach
the science of pure Krsna consciousness.
Sanatana Gosvami The author of S77 Brhad-bhagavatamrta.
See the essay entitled “Srila Sanatana Gosvami” in the front
of this book.
Sandipani A sage residing in Avanti who was the teacher of
Krsna and Balarama, after they moved to Mathura. They
learned from him all the sixty-four traditional arts in sixty-
four days.
Sankara (-acarya) The most influential teacher of the imper-
sonal Advaita philosophy in Kali-yuga. According to the
Padma Purana, he is an incarnation of Lord Siva sent to
earth by Krsna to bewilder the atheistic with distortions of
the teachings of Vedanta.
Sankarsana Another name of Lord Balarama. Also, one of Lord
Narayana’s quadruple expansions in Vaikuntha. Balarama is
the original Sankarsana, since Narayana is Lord Balarama’s
expansion.
824 / APPENDIXES

Sankhacida A demon killed by Krsna for trying to kidnap

Krsna’s girlfriends.
sankirtana Congregational chanting of the names and glories
of Krsna, which is the prime means for spiritual success in
the current Age of Kali.
sannyasi A man in the renounced order, the final stage of spiri-
tual progress in the varndsrama system. Sannydsis take a
vow of perpetual celibacy.
Sarasvati The goddess of learning. Also, one of India’s great
sacred rivers. In the modern age the river is almost totally
invisible, but a short stretch of it appears from the Himalaya
mountains, near Vyasadeva’s dsrama, just north of Badarika.
The Sarasvati joins underground with the Ganga and Yamuna
at Prayaga.
Sarvabhauma Bhattacarya A prominent scholar of Navya-
nyaya logic and Vedanta who tried to instruct Lord Caitanya
Mahaprabhu and then surrendered to Him. He is regarded as
being in fact one of Lord Caitanya’s closest eternal associates.
Sastra Revealed scripture, or an authorized textbook in any
subject.
sattva-guna Among the three modes of material nature, the
mode of goodness. It encourages knowledge, peace, and
purity.
sattvika-bhavas In the development of pure love of God, ec-
stasies that arise automatically, without conscious intention.
They are eight in number.
Satyabhama One of Krsna’s eight principal queens, the daugh-
ter of Satrajit. At her request Krsna brought the pdarijdta flower
by force from heaven.
Sesa See Ananta Sesa.
siddhas A class of celestial beings advanced in spiritual disci-
pline and naturally possessed of the eight mystic powers, such
as the abilities to become atomic in size and to control other
people’s minds.
Sisupala A king of Cedi who viciously insulted Krsna at Yudhi-
sthira’s Rajastya sacrifice and lost his head to Krsna’s
Sudarsana disc.
 GLOSSARY / 825

Sita (devi) The eternal consort of Lord Ramacandra. She ap-

peared as the daughter of King Janaka of Videha.
Siva The special expansion of the Supreme Lord who is uniquely
neither God nor jiva. He energizes the material creation and,
as the presiding deity of the mode of ignorance, controls the
forces of destruction.
Sivaloka The personal abode of Lord Siva in the last shell that
covers the material universe, the shell of false ego.
Siva-tattva The unique category occupied by Lord Siva, that of
neither jiva nor God. He is infallible but comes into contact
with the illusory material energy.
smarana The devotional practice of remembering or meditating
on the Supreme Lord, especially by focusing on His names,
forms, pastimes, and devotees.
smrti “What is remembered,” the secondary Vedic literatures,
which need not be passed down verbatim but may be re-
worded by the sages who transmit them in each age. The
Purdnas and Dharma-sdastras are among the smrtis.
soma The juice of a sacred plant, offered in the more elaborate
Vedic sacrifices to the principal demigods. The performers of
these sacrifices who are entitled to drink the soma juice gain
elevation to heaven.
Sravanam kirtanam Hearing and chanting, the basic methods
of devotional service in practice.
Sri Laksmi, the eternal consort of the Supreme Lord Nara-
yana.
Sridhara Svami The author of the oldest existing commentary
on Srimad-Bhdgavatam.
Srikanda A rich sweet prepared from condensed yogurt.
Srila “Endowed by the goddess of fortune,” a respectful title
used by Gaudiya Vaisnavas for their spiritual masters.
Srimad-Bhagavatam The “spotless Purdna,” which teaches un-
alloyed devotional service to Krsna, the Supreme Personality
of Godhead.
Sriman “Having the favors of the goddess of fortune,” an hon-
orific used with the names of respected males.
Srimati The female form of the title Sriman.
826 / APPENDIXES

Sri-murti The Deity of the Supreme Lord established in a temple

for regular worship.
Sruti “What has been heard,” the original Vedas, meant to be
passed on orally from generation to generation without
change. They are considered coexistent with the Supreme
Lord Himself and so in need of no author.
Subhadra Krsna’s sister, also known as Yogamaya. She is Krsna’s
internal energy who arranges His pastimes and fosters spon-
taneous love for Him by making His intimate devotees forget
He is God.
Sudaksina A son of the king of Kasi. After Krsna killed that
king, Sudaksina performed a fire sacrifice to unleash a de-
mon to kill Krsna. But the demon failed in that mission,
returned to Kasi, killed Sudaksina, and burned his city to the
ground.
Sudama Brahmana A school classmate of Krsna’s who later,
being impoverished, visited Krsna in Dvaraka to ask for aid
but asked Him for nothing and yet returned home and found
his poor hut transformed into a palace.
Sudarsana cakra The disc weapon of Krsna or Visnu, which
the Lord uses to dispatch those who dare to attack Him or
His devotees.
suddha-sattva “Pure goodness,” the nonmaterial, incorruptible
substance of the spiritual world. Also, the pure conscious-
ness in which one can realize the Personality of Godhead.
Sudharma The royal assembly hall of the Yadavas, which Krsna
brought by force from Indra’s heaven.
sudra A member of the laborer class, the last of the four occu-
pational classes in the varndsrama social system.
Ssudrani A रला woman.
Sugriva The king of Kiskindha, a kingdom of monkeys. He and
his monkey army helped Lord Rama invade Lanka and de-
feat the demon Ravana.
Suka (deva) A great renounced sage, son of Dvaipayana Vyasa.
He heard Srimad-Bhdgavatam from his father and later re-
peated it to Maharaja Pariksit.
Sukra (acarya) The spiritual master of the demons and ruling
 GLOSSARY / 827

deity of the planet Venus. He instructed Bali not to give

charity to Lord Vamana and rejected Bali when Bali dis-
obeyed.
Sumeru The great mountain that is the axis of the universe. It is
also called Meru and Mahameru. It extends upward through
the center of the earthly planetary system, and on its upper
peak lies Satyaloka, the abode of Lord Brahma.
Surasena A great Yadava king, father of Vasudeva and Kunti.
The province of Strasena, which includes the Mathura dis-
trict, is named after him.
Surya The sun-god, currently Vivasvan; also, the sun planet.
Sutala (-loka) Among the seven subterranean heavens, the one
third closest to the earth. Bali Maharaja lives there, with Lord
Vamana as the guard at his gate.
Sutapa The husband of Prsni and father of the Supreme Lord’s
incarnation Prsnigarbha. Sutapa in his next life became
KaSyapa, the father of Lord Vamana, and later became Vasu-
deva, Krsna’s father.
Svarga (loka) The heavenly domain of Indra, king of the demi-
gods.
svarupa Literally, own form. The true, essential nature of the
soul, or of any particular thing.
svayathvara The ceremony in which a princess may choose
her own husband.
Svetadvipa “The white island,” the abode of Lord Ksirodaka-
Sayi Visnu. It is a spiritual planet manifest within the material
world, in the Ocean of Milk.
Syamantaka A jewel able to produce heaps of gold and assure
prosperity and good health. The sun-god gave it to his devo-
tee Satrajit, who lost it and suffered misfortune after refusing
Krsna’s request to place it in the care of King Ugrasena. Krsna
eventually recovered the jewel and returned it to Satrajit,
who offered it to Krsna along with his daughter Satya-
bhama.
tamo-guna Among the three modes of material nature, the mode
of darkness. It causes ignorance, delusion, foolishness, and
inertia.
828 / APPENDIXES

tapas Literally, the heat of concentration. Austerity, or trouble

undertaken voluntarily for a higher purpose.
tika Commentary.
tirtha Literally, the ford of a river. A holy place, especially one
at which pilgrims bathe for purification.
Treta (-yuga) The second of the four repeating ages that form
the basic cycles of universal time. During its 1,296,000 years,
the mode of passion comes into prominence. The system
of Vedic fire sacrifices is developed elaborately during the
Treta-yuga.
Tripura Three flying cities built by Maya Danava for the three
sons of the demon Taraka. These aerial fortresses rendered
the enemies of the demigods invincible, until the secret was
discovered that Lord Siva could destroy the cities with a
single arrow at the rare moment when they conjoined in a
straight line.
Tuladhara A saintly businessman of ancient Kasi who taught
religious principles to the sage Jajali, earning them both en-
try into Vaikuntha.
tulasi The sacred plant most beloved of Krsna. 7i/asi is a form
of the gopi Vrnda, the expansion of Srimati Radharani who
owns the Vrndavana forest. Without the leaves of the teu/asi
plant, no offering of food is accepted by Lord Visnu, and no
worship to Him is complete.
Uddhava One of Krsna’s closest friends, His most confidential
adviser in Mathura and Dvaraka.
Ugrasena The Bhoja king of Mathura whose throne was usurped
by his son Kamsa but restored by Krsna after Krsna killed
Kamsa.
Uma Parvati, the eternal consort of Lord Siva.
Upanisads The philosophical chapters of the Vedas, organized
into 108 books. They are also called Vedanta, meaning “the
culmination of Vedic knowledge,” and were explained sys-
tematically by Dvaipayana Vyasa in his Veddnta-sttra.
Upapuranas Minor Purdnas.
Upendra another name of Lord Vamana, meaning “the younger
brother of Indra.”
 GLOSSARY / 829

Uragas The Naga race of divine serpents who live in the sub-
terranean region of Patala.
Usa The daughter of the demon Bana who fell in love with
Krsna’s grandson Aniruddha.
Uttara King Virata’s daughter, the wife of Arjuna’s son Abhi-
manyu. Krsna entered her womb to save her son, Pariksit,
the last heir to the Kuru throne.
Vaikuntha Cloka) Literally, the place free from anxiety. The
kingdom of God, full of all opulences and unlimited by time
and space.
Vaikuntha-vasis The residents of Vaikuntha.
VaikuntheSvara Narayana, “the Lord of Vaikuntha.”
Vaisampayana The disciple of Dvaipayana Vyasa who narrated
the Mahabharata to King Janamejaya.
Vaisnava A devotee of the Supreme Lord Visnu. Since Krsna
and Visnu are different aspects of the same Supreme Person,
devotees of Krsna are also Vaisnavas.
vaiSya A member of the third among the four occupational divi-
sions of the varndsrama social system. The vaisyas are farm-
ers and businessmen.
Valmiki The sage who composed the great epic history of Lord
Ramacandra’s life. At first a vicious criminal, Valmiki became
purified by unintentionally chanting the name Rama.
Vamana (deva) Lord Visnu’s form as a young brabmana boy,
one of the dasa-avatdaras, the ten most famous incarnations
of the Lord. After begging three steps of land from Bali Daitya-
raja, Vamanadeva covered with His first two steps the entire
universe, and for the third step Bali offered his own head.
Pleased with Bali's surrender, Lord Vamana offered to be-
come the guard at Bali’s door.
Vanaras The race of forest monkeys who helped Lord Rama-
candra invade Lanka and defeat Ravana.
varnasrama The Vedic social system, consisting of four occu-
pational divisions (varnas) and four stages of spiritual devel-
opment (dsramas).
Varuna The demigod who presides over water and the oceans.
Vasistha A great sage, one of the mind-born sons of Brahma,
830 / APPENDIXES

reborn in a later age as a son of Mitra and Varuna. He served

as priest for Lord Ramacandra, Indra, Vaivasvata Manu, Amba-
risa, HariScandra, Yudhisthira, and others.
Vasudeva Krsna’s father in Mathura and Dvaraka. He and his
wife Devaki were persecuted by Karnsa for many years be-
fore Krsna delivered them by'killing Karmsa.
Vasudeva Krsna, the son of Vasudeva. Vasudeva is also the
name of Krsna’s first expansion outside Vraja, and of the first
of the quadruple expansions in Vaikuntha.
Vasus A group of eight major demigods born from Kasyapa and
Aditi.
Vayu The god of the wind, one of the principal demigods ad-
ministering the universe.
Vedanta-sutra A concise systematic explanation of the Vedic
Upanisads. It was written by Dvaipayana Vyasa and has been
commented on by the impersonalist Sankara and by great
Vaisnava dcaryas like Ramanuja, Madhva, and Baladeva
Vidyabhusana.
Vedas The original revealed scriptures, eternal like the Supreme
Lord and thus in need of no author. Because in Kali-yuga the
Vedas are difficult to understand or even study, the Purdnas
and epic histories, especially Srimad-Bhdgavatam, are es-
sential for gaining access to the teachings of the Vedas.
Veda-vyasa See Dudipdyana Vyasa.
Vibhisana The saintly brother of Ravana who abandoned
Ravana to join the side of Lord Rama. After Ravana’s death,
Vibhisana was crowned king of Lanka.
Vidura The Pandavas’ uncle who was the son of Dvaipayana
Vyasa by the maidservant of the deceased Vicitravirya. Vidura
was an incarnation of Yama, who had been cursed to be
born a Sidra.
Viduratha An enemy of Krsna’s who attacked Krsna to avenge
the death of his brother Dantavakra but was quickly felled
by the Lord’s Sudarsana disc.
Vidyadharas A class of celestial beings with magical powers.
Vijaya See Jaya and Vijaya.
vina The classical Indian lute.
 GLOSSARY / 831

Vinata Daksa’s daughter who married KasSyapa and gave birth

to Garuda.
Vindhya A range of hills that form the natural boundary between
northern and southern India.
Vipralambha-bhava, Viraha-bhava The ecstasy of separation
from the Supreme Lord.
Virata The kingdom where the Pandavas spent the last years of
their exile incognito. Also, the name of its king. King Virata’s
daughter, Uttara, became the wife of Arjuna’s son Abhimanyu
and the mother of Pariksit.
Virocana A son of Prahlada and the father of Bali. Virocana,
though a demon, diligently performed Vedic sacrifices and
was famous for his charity to brdbmanas.
Visala See Badarikd.
Visnu The Supreme Lord in His opulent feature as the Lord of
Vaikuntha, who expands into countless forms and incarna-
tions.
Visnurata Pariksit, who was “protected by Visnu” while still in
the womb.
Visvakarma The architect of the demigods.
Visvamitra A king in the dynasty of the moon-god who, in-
spired by rivalry with Vasistha, became a renounced sage.
Visvanatha Cakravarti A prominent Gaudiya Vaisnava dcarya
in the line of Srila Narottama dasa Thakura. In the mid seven-
teenth century he wrote commentaries on Srimad-Bhdgava-
tam, Bhagavad-gitd, and books by followers of Lord Caitanya
Mahaprabhu. Baladeva Vidyabhtsana was his siksd disciple.
Visvarupa A son of the demigod Tvasta. To win power to de-
feat the demons led by Vrtra, the demigods took Visvarupa
as their priest. But because he had a secret affinity for the
demons and offered them oblations in sacrifice, Indra be-
headed him.
Vivasvan The current sun-god. His children include Yamaraja,
the river Yamuna, Vaivasvata Manu, and Sanaiscara (the
ruler of the planet Saturn).
Vraja (-bhimi) The eternal place of Krsna’s pastimes with the
cowherds, manifest on earth in the district of Mathura.
832 / APPENDIXES

Vraja-vasis The residents of Vraja.

Vrka Casura) A demon to whom Lord Siva granted the boon
that any head he touched would at once break to pieces.
When Vrka wanted to try the boon on Lord Siva, Lord Visnu
came in disguise and tricked Vrka into touching his own
head.
Vrnda (-devi) A principal gopi, a direct expansion of Srimati
Radharani. She is the presiding deity of Vrndavana forest,
and the tz/asi plant is her expansion. She and grandmother
Paurnamas1 make all the behind-the-scenes arrangements
for Radha and Krsna’s daily pastimes.
Vrndavana Krsna’s most beloved forest in Vraja-bhumi, where
He enjoys pastimes with the cowherd boys and the young
gopis. Also, the entire district of Vraja.
Vrsaparva A demon who fought in the armies of Vrtra and Bali.
Vrsnis See Yddavas.
Vrtra Casura) A demon who in his past life as King Citraketu
was cursed by Parvati and so took a demonic birth. Vrtra led
the demons against Indra but at heart was a pure devotee of
Lord Visnu. So when Indra killed Vrtra, Vrtra was glorified,
and Indra had to suffer.
Vyasa (-deva) See Dudipdyana Vyasa.
Yadavas The royal dynasty led by Krsna in Mathura and Dvaraka,
descended from the ancient King Yadu, son of Yayati. The
dynasty included hundreds of thousands of valiant warriors
and princes, all fully devoted to Krsna.
Yadavendra Krsna, “Lord of the Yadavas.”
Yadu One of the five sons of Yayati. When Yayati was cursed to
become prematurely old, he asked his sons one after an-
other to exchange their youth for his old age, but only Yadu
agreed. Yayati therefore cursed his other sons and blessed
Yadu.
Yadus See Yddavas.
yajfia Vedic sacrifice, or any work done for the pleasure of the
Supreme Lord Visnu.
Yaksas A militant class of celestial beings, obedient to the trea-
surer of the demigods, Kuvera. Although frequently grouped
 GLOSSARY / 833

with the man-eating Raksasas, they are also called the punya-
Janas (“righteous men”).
Yama (raja) The judge of sinful persons at death.
Yamuna The holiest of rivers, flowing through Vraja-bhtmi and
thus touched by the dust of Krsna’s feet. The Yamuna per-
sonified is also known as Kalindi. After Krsna established his
capital at Dvaraka, she became one of His eight principal
queens.
Yamuna (-acarya) A prominent teacher in the Sri Vaisnava
sampradaya. He was the guru of the initiating guru of Rama-
nujacarya. Sri Yamunacarya composed important books ex-
plaining the philosophy of Vedanta in the light of pure devo-
tion to the Supreme Lord.
Yavanas A barbarian race, descended from Turvasu, one of the
sons of Yayati. They have been identified with the Turks.
Yasoda (-devi) Krsna’s mother in Vraja. She raised Him from
infancy until He moved to Mathura. She is the most exalted
of all of Krsna’s devotees in the mood of parental love.
Yasoda-nandana, Yasoda-vatsala Krsna, “the darling son of
Yasoda.”
yoga Spiritual discipline to link oneself with the Supreme. There
are various kinds of yoga, including karma-yoga (the offer-
ing of the fruits of one’s work for the pleasure of the Su-
preme), jndna-yoga (the cultivation of spiritual knowledge
of the soul and Supersoul), astanga-yoga (the eightfold
process of meditation taught by Patanjali), and bhakti-voga
(pure devotional service to the Personality of Godhead).
Yogamaya The aspect of Krsna’s personal energy who en-
hances His loving pastimes with His devotees by putting the
devotees in benign illusion, making them forget that He is
God. When Krsna descended to earth, Yogamaya appeared
as His sister, Subhadra. Mahamaya, the material energy of
illusion, is her partial expansion.
yogi A practitioner of yoga.
yojana A distance of about eight miles.
Yudhisthira The eldest of the five sons of Pandu. He was
actually begotten in Pandu’s wife Kunti by Yamaraja, the
834 / APPENDIXES

maintainer of religious principles. Thus Yudhisthira strictly

performed religious duties all his life and could never say
anything untrue. He was installed as emperor of the world at
the end of the Battle of Kuruksetra.
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836 / APPENDIXES

Sri Sri Laghu-bhagavatamrtam, by Srila Rapa Gosvami. Edited

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IN SANSKRIT AND ENGLISH

Bhagavad-gita As It Is. English translation and commentary by His

Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Second
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_ 1972-1977.
Srimad-Bhagavatam (Cantos to-12). English translation and
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IN BENGALI AND ENGLISH

Sri Caitanya-caritamyta, by Krsnadasa Kaviraja Gosvami. English

translation and commentary by His Divine Grace A.C. Bhakti-
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IN ENGLISH

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838 / APPENDIXES

(7/70177८ Encyclopedia, by Vettam Mani. Delhi: Motilal Barnarsi-

dass, 1993.
 ७१0 9॥.१421(1 11५1०१७6

THE VERSES QUOTED in the commentary for this volume are

listed here, in English alphabetical order. An entry appears for
each set of two pddas (that is, usually for each half verse). In
each entry, first comes the first few words. Then comes the
source from which the verse has been cited. (The verse number
is included except in the few instances where we have been
unable to locate it. When we have been unable to find the source
of a verse, we have left the space for it blank. A list of abbrevia-
tions for source scriptures is given below.) Finally comes the
chapter-verse reference for the Brhad-bhdgavatamrta text or
texts in whose commentary the verse is quoted.

Bhagavad-gita: Bg
Hari-bhakti-sudhodaya: Hbs
Mahabharata: Mbh
Padma Purana: PP
Skanda Purdna: SRP.
Srimad-Bhagavatam: Bhag
Visnu Purand: Ve
LOCATION IN
VERSE QUOTED SOURCE COMMENTARY

abhivyanag jagad idam Bhag 7.3.26 2.34

adbijabrur mudam rajnab Bhag 1.12.6 4.112
adirgha-bodhaya vicaksanah svayam Bhag 10.81.37 4.27
ddista prabhunamsena Bhag 10.1.25 5.1
0८110 ‘vatarah purusah parasya Bhag 2.6.42 2.34
aghatam niyamanasya Bhag 11.10.20 2.18

agrato bhavita devo 604९ 10.1.24 5.11

agre gunebhyo jagad-dtmanisvare 604 1.10.21 5.41
ahaituky avyavahita Bhag 3.29.12 4.31
aham bhakta-paradhino Bhag 9.4.63 3.77 4.85
aham bhavo yajna ime prajesa Bhag 2.6.43 5.9
aham brahmda ca Sarvas ca Bhadg 4.7.50 2.36
840 / APPENDIXES

aham tvam sarva-papebhyo Bg 18.66 3.58

aho alam slaghya-tamam yadoh kulam Bhag 1.10.26 5-41, 7.99
aho baki yam stana-kdla-kutam Bhag 3.2.23 5-29
aho bata sva-paco ‘to gariyan Bh4Gg 3.33.7 1.9
aho brahmana-dayada Bhag 8.19.18 3.82-83
aho deva mahddeva Bhag 10.88.38 2.87-88

aho krtarthah sutaram ny-loko Hbs 13.7 4-5

aho ‘ti-dhanyo ’si yatab samasto Hbs 1.51 4.112
aikatmyam agatam viddhi Mbh, Udyoga 89.28 5-43
aja gavo mahisyas ca Bhag 10.19.2 6.111
ajito pi jito ‘ham tair Hbs 14.28-32 4-9
akruras tv abhivandane kapi-patir dasye 4.51

dlabdhva cadtmanah pujam PP, Uttara 71.102 3.26

amdnind mdadna-dena Siksdstaka 3 1.35
dnartam nama te rastram Hari-vamsa 4.90-91
anena lokan prag-linan Bhag 3.10.7 2.34
anupavisayds ८८1८८ Hari-vamsa 4.90-91
anuvrajamy aham nityam Bhdg 11.14.16 1.3

anyatra yat krtam papam Varaha Purdna 165.57 1.4

anye ca Sdlva-kapi-balvala-dantavakra- Bhag 2.7.34 5.21
anye ca ye preta-pisaca-bhuita- Bhag 2.6.44 5-9
anyesu punya-ksetresu PP 1.4
apicya-darsanam sasvat Bhag 3.28.17 LI
api me purna-kamasya Hbs 14.28-32 4-9

apipalad dharma-rajab Bhag 1.12.4 4.112

api te krta-krtyasya Hbs 14.28-32 4.9
aptyatam karna-kasdya-sosan Bhag 2.6.46 5.9
apluto ‘yam girih paksair Hari-vamsa 2.18.37 6.121
aprakrtah surair vandyam Narada Pancaratra 3-44
aprameyanubhavo ‘yam Bhag 7.5.47 4.25

apratyaksam nirupamam Brahmdnda Purana 3.44

arghyam dcamanam caiva Hari-Vaimsa 2.55.43 5.130
arstisenena saha gandharvair Bhag 5.19.2 4.50
asam aho carana-renu-jusam aban syam Bhdg 10.47.61 6.27
dsan yadu-kulacaryab Bhag 10.90.47 5.96
dsinab samvisams tisthan Bhag 10.2.24 5.29

dslisya sama-sitosnam 604९ 10.20.45 4.116

(5111171 mumucubh kecid (15 15.1-2 4.6
astaksaram athanyam va PP, Svarga 31.113 ree
asyddesat karisyami SRP, Prabhasa 4.19.3 4.13
ata eva hi sampritis Hbs 14.28-32 4.9
atati yad bhavan ८0111 kananam Bhag 10.31.15 6.105
 INDEX of VERSES QUOTED / 841

ata urdhvam brahbma-caryam Bhag 9.11.18 4.40

atha bhagavata yiiyam Bhag 4.24.30 3.59
athaitat paramam gubhyam Bhdg 11.11.49 6.16- 18
dtma-madyam samavisya Bhag 4.7.51 2.36
atmana tri-vrta cedam Bhag 7.3.27 2.34
atma-vidya ca devi tvam VP 1.9.120 3.65

dtmesvara upadrasta 604९ 4.7.50 2.36

ato mad-vayunam lokam Bhag 3.4.31 6.16-18
atra te vasatas tata Hari-vamsa 4.90-91
avaisnavadnam aprapyam Narada Pancaratra 3.44
avatara hy asankhyeya ५ Bhag 1.3.26 5-9
avataram karoty esa VP 1.9.142 3.67

avatsin nadrado ‘bhiksnam Bhag. 11.2.1 4-79

avirbbutas tasya paddravinde 1.3
ayam niskilbisah saksan Bhag 7.7.10 4.25
balam ca tasya urasi Bhag 10.6.18 5-29
baler adesa-kari ca SRP, Prabhdsa 4.19.2 4.13
balim haranty avanatab 604९ 10.45.14 5.110

balir visnu-balakranto Hari-vamsa 2.116.44 4.32

balya-pauganda-kaisorah Bhag 10.45.3 6.73-75
bhagam yajniyam asnanam Mbh 2.42

bhajanti paramatmanam Narayana-vytha-stava 3.54

bhaje bhajanyarana-padda-pankajam Bhag 5.17.18 3.14
bhakta-sarvesta-danaya Hbs 14.28-32 4.9

bhaktaya citra bhagavan hi sampado Bhag 10.81.37 4.27

bhaktesv alam bhavita-bhita-bhavanam Bhag 5.17.18 3.1-4
bhakticchor bhakti-da kas tam SRP, Vaisnava 5.17.52 1.4
bhaktib syat parama loko Bhag 10.8.49 7.76-78
bhakti-yoga-vidhanartham Bhag 1.8.20 Tipit
bhaktydham ekaya grahyab Bhdag 11.14.21 2.65

bhavan me khalu bhaktanam Bhdag 7.10.21 3-79

bhavanti purusa loke Bhag 7.10.21 3-79
bhavatinam viyogo me Bhag 10.47.29 6.90
bhavato darsanam yat sydd 12046 1.8.25 5-85
bhavita parthivavasah Hari-vamsa 4.90—-91
bhith kala-bharjita-bhagapi yad-anghri- Bhdg 10.82.29 5.103-105

bhutair yada paricabhir dtma-srstaib Bhag 11.4.3 2.34

bhitebhyas tvad-visrstebhyo Bhag 7.3.35 4.25
bhitvatmopasamopetam Bhag 1.3.9 4.29
bibbimo na narendranam Hari-VamsSd 2.47.22 5-129
bibhyatam mrtyu-samsarad Bhdag 10.49.12 5-34
brahma-rudrddi-namitam SRP, Prahlada-samhita 4.13
842 / APPENDIXES

bubhuje ca yatha-kalam 604९ 9.11.36 4.40

cakara tad-vadhopayan Bhdag 7.5.42 4-5
calan-nitamba-stana-hdara-kundala- Bhag 10.46.45 6.92
catvaro ’sya bhujab Sista Bhag 10.63.49 3.23
cintayano hrsikesam 804९ 10.2.24 5.29
cintayantyo ‘ravindaksam 15/46 10.90.14 7-96

citram vidura-vigatah sakrd adadita Bhag 5.1.35 1.9

dadami tava rajendra Hari-vamsa 4-90-91

dadarsa krsnam radmam ca Bhag 10.38.28 6.73-75
dadhnas ca nirmanthana-sabda-misrito Bhdg 10.46.46 6.92
dabhyamadnasya dehasya Bhag 10.6.34 5-29
dana-viram dharma-viram Bharata Muni 4.42

darsana-dhyana-samsparsair [eye 4.85

darsayadm asa lokam svam Bhag 10.28.14 3.44
dasab sakha vahanam asanam dhvajo Stotrd-ratna 41 4.65
dehendriydsu-hinanam Bhag 7.1.35 3-45
devatve deva-deheyam VP 1.9.145 3.67
dhiya bhinnam pasyet sa khalu hari- PP, Brahma 3.1-4 2.86

dhyayan krte yajan yajnais VP 6.2.17 1.9

dhyayanta akrti-dhiyah sayandsanddau Bhag 11.5.48 5.29
dig-gajair dandasukendrair Bhag 7.5.43 4-5
doh-sahasram tvaya dattam Bhdg 10.62.6 3.82-83
dubantyo ‘bhiyayuh kascid Bhag 10.29.5 7.158
dvisad-annam na bhoktavyam Mbh 5-43

ekadasa samads tatra Bhag 3.2.26 6.73-75

ekam vyabhanksid urudha Bhag 3.10.8 2.34
ekas tasyasmi sa ca me Hbs 14.28-32 4.9
esdm ghosa-nivasinam uta bhavan kin Bhag 10.14.35 7-93
esd purt mahd-punya Varaha Purana 165.58 1.4
etab param tanu-bbrto bhuvi gopa-vadhvo Bhag 10.47.58 6.27

etan ndandvataranam Bhag 1.3.5 2.34, 5.13

etavatalam agha-nirharandya pumsam Bhag 6.3.24 1.9
ele camsa-kalah punisab Bhag 1.3.28 ९.8
ete hi yadavah sarve 5.106
evam asraddhitam Ssisyam 68/4९ 8.20.14 3.8283
evam mad-arthojjhita-loka-veda- Bhag 10.32.21 5-29

evam surda-ganais lata Bhag 4.1.58 4.29

evam sva-karma-patitam bhava- Bhag 7.9.41 4.10
evam uktab priyam dha Bhag 10.30.38 7.158
evam yatha jagat-svami VP 1.9.142 3.67
gab palayan saha-balah kvanayams ca Bhag 10.44.13 1.5, 7.99
gam kancanam gunavad dhama mrstam Bhag 8.18.32 3.8283
 INDEX of VERSES QUOTED / 843

gandhair yute tulasikabharanena tasya Bhag 3.15.19 3.48

gandharvapsarasas caiva Hari-Vamsa 2.18.37 6.121
ganga Sata-guna prokta Varaha Purdna 152.30 1.6
gopyas turnam samabhyetya Bhag 10.6.18 5.29
gopyo gayanti nrtyanti Mathura-mahatmya 7.104—105
go-samrddham sriya justam Hari-vamsa 4.90—-91

govinda-bhuja-guptayam Bhag 11.2.1 4.79

graman samrddhams turagan gajan va Bhag 8.18.32 3.8283
hantayam adrir abala hari-ddsa-varyo Bhag 10.21.18 1.7
hantumad-adi-vat tasya Brhad-bhag. 1.4.20 3.84
harim vind naiva srtim taranti Bhavartha-dipika 10.87.27 3.27
hatah ko nu mahatsv isa Bhag 10.88.39 2.8788

hima-vayv-agni-salilaib Bhag 7.5.44 4-5

hitvad gopih kama-yana Bhag 10.30.36 7.158
idam bhanktva madiyam ca Hari-vamsa 2.70.37 DRDO,
ime janapadah sv-rddhab Bhag 1.8.40 5.24
iti mantram japantyas tab Bhdg 10.22.4 7.104—105
iti sancintya bhagavan Bhdg 10.28.14 3-44

ity evam darsayantyas tas Bhag 10.30.35 7.158

ity uktab sa hasan praha Bhag 8.19.28 3.8283
ivesa tad adhisthatum Bhag 4.12.29 3.61
jagrbe paurusam rupam 604९ 1.3.1 2.34
jambi-dvipadhipatyam ca 8414 1.12.5 4.112
Janads tam sanghaso jpasyan Hbs 15.1-2 4.6

Janas tapam jahur gopyo 6046 10.20.45 4.116

Janisyate tat-priyartham Bhag 10.1.23 5.11
jatayor nau maha-deve Bhag 10.8.49 7.76-78
jighamsayapi haraye 604९ 10.6.35 5.२9
jijnasartham pandavanam Bhag 10.48.32 5-33
jnanam svatah svasanato balam oja tha 104९ 11.4.4 2.34

jnanato jndnato vapi Varaha Purana 176.71 1.4

17741777 vo drastum esyamo Bhag 10.45.23 6.85-86
jnieyas te vaisnava loka PP, Svarga 31.113 169
kacid dadhara tad bahum Bhdg 10.32.4 7.158
kacin madhukaram viksya Bhag 10.47.11 7.158
kacit karambujam saurer 604९ 10.32.4 7.158

kacit samam mukundena Bhag 10.33.9 7.158

kalan nastam bhakti-yogam nijam yah 1.3
kalpante kdla-srstena Bhag 7.3.26 2.34
kascit tat-krta-hrt-tapa- Bhag 10.39.14 7.158
kasy-adi-puryo yadi nama santi SRP, Vaisnavad 5.17.44 1.4
kasyanubhavo ‘sya na deva vidmahe 1204९ 10.16.36 3.66, 5.29
844 / APPENDIXES

kasyadscit putandyantyab Bhag 10.30.15 7.158

katyayanit mahd-maye Bhag 10.22.4 7.104—105
kaunteya pratijanthi Bg 9.31 4.25
kavaya anata-kandhara-cittab Bhag 10.35.15 7 I-12
kesyah sata-gund prokta Varaha Purana 152.30 1.6
kimpuruse varse bhagavantam ddi- Bhag 5.19.1 4.50

kim te Ramah sura-sparha Bhdag 1.12.6 4.112

kincic ca datum istam me Hbs 14.28-32 4.9

kirata-hiinandhra-pulinda-pukkasa Bhag. 2.4.18 7-74-75
kisorau Ssyamala-svetau 15/04 10.38.29 6.73-75
koladhalo viramate ‘cira-matram uccair Bhag 3.15.18 3.48
ko nv arthah sukhayaty enam Bhdg 11.10.20 2.18

ko nv atra te ‘khila-guro bhagavan praydasa 68/46 7.9.42 4.10

kriddsaktesu gopesu Bhag 10.19.71 6.111
krsna krsna mahd-yogin Bhag 10.49.11 5.34
krsna-lilad-katham gayan Bhag 10.47.54 6.101
krsnam samsmadrayan reme Bh@g 10.47.56 Ta
krsne kamala-patrakse Bhdag 10.65.6 6.92

ksatriya nikrta-prajnab Hari-Vvamsa 2.47.16 5.129

ksemt syat kim u visvese Bhag 10.88.39 2.87-88
kurari vilapasi tvam vita-nidra na Sese Bh&g 10.90.15 7.96
kurvanti satvatam bhartur Bhag 10.6.3 5:29
kurvatas te prasanno ‘ham VP 1.20.17 4-9
kutila-kuntalam sri-mukham ca te Bh@g 10.31.15 6.105

kva cati-sukumarangau Bhag 0.44.8 6.73—75

kva vdjra-sdra-sarvangau. Bhag 10.44.8 6.73-75
labdhavalokair yayatur Bhag 4.1.58 4.29
lebhe gatim dhatry-ucitam tato ‘nyam Bhag 3.2.23 5.29
lilayanye pare hasyad Hbs 15.1-2 4.6
lilibe tasya gatrani Brhan-ndrasimha Purana 4.8

lokam vaikuntha-namanam Narada Pancaratra 3-44

mad-bhaktanam vinodartham PP 4.85
mad-bhakta-pujabhyadhika Bhdg 11.19.21 3.26
mad-bhakta yatra gayanti PP, Uttara 92.22 3.60
mad-darsana-mahahlada- Bhag 8.23.10 3.85
madhura-madhuram etan mangalam SRP, Prabhasa 1.9

maghe majfjana-matrena PP, Uttara 126.8 1.24—25

maivam vibho ‘surdnam te Bhag 7.10.30 6
manam tanoti sahda-go-ganayos tayor yat Bhag 10.21.18 1
mandara-kunda-kurabotpala-campakarna- Bhag 3.15.19 3.48
manv-antaram manur deva Bhag 12.7.15 2.32
markan bhoksyan vibbajati sa cen natti Bhdg 10.8.29 6.45
 INDEX of VERSES QUOTED / 845

mathura bhagavan yatra Bhag 10.1.28 1.4.

mathurayam krtam papam Varaha Purana 165.58 1.4
mat-katha-Ssravanddau va Bhag 1.20.9 3.58
maunena bhaktyopasamena pujitah Bhag 7.10.50 5.14
mayabhib sannirodhais ca Bhag 7.5.43 4.5
mayaparoksam bhajata tirohitam Bhag 10.32.21 5.29

maya santusta-manasah Bhag 71.14.13 3.46

maya tasmad api sraisthyam PP, Uttara 71.102 3.26
mayi bhrtya upasine Bhdg 10.45.14 5.110
mayi nirbaddha-hrdayab Bhdag 9.4.66 3-77
modamanabh sva-pautrena Bhag 8.23.9 3.85
mrdhe mrdhe ‘neka-mahd-rathdastrato Bhag 1.8.24 5.82

mudhesu vai mahad-anugraha arta- Bhag 7.9.42 4.10

muburtenapi sambartum (2 4.85
muktaib prarthya harer bhaktir PP 1.4
nabhi-hradambujdd asid Bhag 1.3.2 2.34

na ca sankarsano na srir Bhag 11.14.15 3-77, 84, 6.15

na datum arhase rajann Hari-vamsa 2.55.43 5.130

na dhir ekanta-bhaktanam Bhag 10.51.59 4.28

1760८117 adtmdnam asdase Bhag 9.4.64 3.84
naham tu sakhyo bhajato ‘pi jantiun Bhag 10.32.20 5-29
naham vasami vaikunthe PP, Uttara 92.21 3.60
naisa priyo me bhaktesu Hbs 14.28-32 4.9
na mad bhagavatanam ca Bhag 4.24.30 3.59

namasye tvam mahddeva Bhag 10.62.5 3.8283

nanda-gopa-sutam devi 16/46 10.22.4 7.104—105
nanyat tava padambhojat Bhag 10.49.12 5.34
na paraye ‘ham calitum Bhag 10.30.37 7.158
na paraye ‘ham niravadya-samyujam Bhdag 10.32.22 1.2, 5.29
na rati yad dvesa udvega adhir Bhag 6.11.22 4.27

narayana-parah sarve Bhag 6.17.28 3.58

ndsmatto yuvayos tala 15/46 10.45.3 6.73-75
na tatha me priya-tama Bhag 11.14.15 3.77, 84, 6.15
1110८ yoni-sahasresu VP 1.20.18 3.81
na viduh santam atmadnam Bhag 10.90.46 5.106
na yasya saksad bhava-padmajadibhi Bhdg 7.10.50 5-14

na yatra maya kim utapare harer Bhag 2.9.10 3-44

na yatra sravanadini Bhag 10.6.3 5-29
na yuktam anyatha kartum Hari-vamsa 2.55.42 5.130
nemam virinico labhate prasadam 68046 8.23.6 4.13
nigama-kalpataror galitam phalam Bhag 1.1.3 1.18, I.21—23
nibsankab pranayad bhakto Hbs 14.28-32 4.9
846 / APPENDIXES

nibsrikdnam kutab sattvam VP 1.9.29 3.65

nirapeksam munim santam Bhdg 11.14.16 £3
nirgatya turnam abalab pathi bhuri- Bhag 10.44.16 7-40
nisprbab sarva-kamebhyah Bhag 1.12.4 4.112
nityam ca purna-kamasya Hbs 14.2832 4.9
nityam drastasi mam tatra Bhag 8.23.10 3.85

nitya-siddhaibh samakirnah Narada Pancardatra 3.44

noddhavo ‘nv api man-nyuno Bhag 3.4.31 6.16—18
nunam etad-virodhena Bhag 7.5.47 4.25
padma-kosam tadavisya Bhdg 3.10.8 2.34
palayainam subham rastram Hari-vamsa 4-90-91
pandavan dvisase rajan Mbh 5-43

paradbino ‘smi viprendra SRP, Prabhdsa 4.19.2 4.13

param vighnakule citte Brhad-bhag. 1.4.20 3.84
paravatanyabhrta-sarasa-cakravaka- Bhag 3.15.18 3.48
parityabhyarcya dhisnyagryam Bhag 4.12.29 3.61
paropadese pandityam 4.16
parsada-mukhyo bhavato Bhdg 10.63.49 3-23

partho vatsab su-dhir bhokta Gitda-mahaimya 6 5.66-67

pasyan janam sva-para-vigraha-vaira- Bhag 7.9.41 4.10
pasyanty ado riipam adabhra-caksusa 68/4९ 1.3.4 2.34
patni vikuntha subhrasya Bhag 8.5.4 295:
payo ‘dhisritya samyavam Bhag 10.29.5 7.158
pibanto ‘ksair mukundasya Bhag 10.45.19 5-94

pibata bhagavatam rasam d-layam Bhag 1.1.3 I1,2I—2 3

pita-nilambara-dharau Bhag 10.38.28 6.73-75

pitr-ddayo ‘pi hantavyah ९.62-63
pradhanyato yan rsa amananti Bhag 2.6.46 5.9
pradurasam varada-rad Bhag 10.3.38 7-76-78
prablada bhadra bhadram te Bhdag 7.9.52 4.9

prapannam pahi govinda Bhag 10.49.11 5.34

prdtar vrajad vrajata avisatas ca sdyam Bhag 10.44.16 7.40
pravartate yatra rajas tamas tayoh Bhadg 2.9.10 3.44
prayah pragalbhaya bhaktya Bhag 11.14.18 4.28
praydse ‘pahate tasmin Bhag 7.5.42 4-5
priyah subrd vah khalu matuleya Bhag 7.10.49 5.14

priva-prasthapitam dutam Bhdg 10.47.11 7.158

pumsam aptirna-kamanam Bhag 10.62.5 3.8283
pumsam kilaikanta-dhiyam svakanam Bhag 6.11.22 4.27
punabh punab smdrayanti Bhag 10.47.50 7.128, 7.144
punya bata vraja-bhuvo yad ayam ny-linga- Bhag 10.44.13 1.5, 7.99
puraiva pumsdvadhyto dhara-jvaro Bhag 10.1.22 5.11
 INDEX of VERSES QUOTED / 847

pure 'smin visaydnte ca Hari-VaMSd 2.47.21 5.129

purim sunyam imam vira Hari-VamSa 2.47.17 5.129
putana loka-bala-ghni Bhag 10.6.35 5.29
rajab-sattva-tamo-dhamne Bhag 7.3.27 2.34
rajann djagaram carma Bhag 10.12.36 5.29
raja-yosita asvasya 6040 10.44.49 5-29

ramaya prarthyamdnena Bhag 8.5.5 222

rasam viram api praba Bharata Muni 4.42
rnais tribbir dvijo jato Bha&g 10.84.39 3.58
rsayo ‘mSsdvatards ca Bhag 12.7.15 ०9
rupam drsam drsimatam akbhilartha- 604९ 10.52.37 7.101
sa Adi-devo jagatam paro gurub Bhag 2.9.5 114,

sabha-prasdda-samyuktam Narada Pancaratra 3.44

sa bhavan subydam vai nah Bhag 10.48.32 5.33
sa-bhayam sambhramam vatsa Hbs 14.28-32 4-9
Sa ca mene taddtmanam Bhag 10.30.36 7.158
sa dadarsa makhesv djyair 1160 2.42
sada mukto ‘pi baddho ‘smi Hbs 14.28-32 4-9

sddhubhir grasta-hrdayo Bhag 9.4.63 3-77, 4.85

sa-diksa-vidhi sa-dhyanam PP, Svarga 31.112 1.12

sad-vesad iva putanapi sa-kula tvam Bhag 10.14.35 5.29, 7.93

sahasra-mirdha-sravanaksi-ndsikam Bhag 1.3.4 2.34
sahasra-Siraso bhutva Mbh 2.42
sakrd api parigitam sraddhaya helaya va SRP, Prabhasa 1.9

salilaughdad vinibsrtya Hari-vamSa 2.116.44 4.32

sambhutam sodasa-kalam Bhag 1.3.1 2.34
sampadah kratavo loka Bhag 1.12.5 4.112
Sanair vidhunvan kara-pallavena Abs 14.13 4.7
sangam sa-mudram sa-nydsam PP, Svarga 31.112 1.12
sankarsana-sahayena Bhdg 10.47.49 7.128, 7.144

sankhya na Sakyate kartum Bhag 10.90.40 5.96

santam vayasi kaisore Bhadg 3.28.17 Jel

Sarangi-sravane pariksid abhavad 4.51

sarathya-parasada-sevana-sakhya-dautya- 6044 1.16.16 4.76
saric-chaila-vanoddesa Bhdg 10.47.49 7.128, 7.144
sarid-vana-giri-dronir Bhdag 10.47.56 7:71

sarva-bhitatmanam brabman Bhag 4.7.54 2.36

sarvadd mat-priya devi 5.106
sarva-dharman parityajya Bg 18.66 3.58
sarvopanisado gavo Gita-mahatmya 6 5-66-67
Sasapa daiva-prahitab Bhag 8.20.14 3.8283
sa tatra pravisann eva Mbh 2.42
848 / APPENDIXES

satyam jndanam anantam yad Bhag 10.28.15 3-44

satyam mad-darsandd anyad Hbs 14.28-32. 4.9
satyam vidhatum nija-bhrtya-bhasitam Bhag 7.8.17 4.25
sa va ayam brahma mahad-vimrgya- Bhag 7.10.49 5-14
sa vai dhiya yoga-vipaka-tivraya Bhag 4.9.2 7.96
sa vai kilayam purusah purdtano Bhag 1.10.21 5-41

savanasas tad upadharya suresah 6046 10.35.15 7-1-12.

sa yavad urvya bharam isvaresvarah Bhag 10.1.22 5.11
Sayydsanatanalapa- Bhag 10.90.46 5-106
senayor ubhayor madhye Bg 1.21 5-7
sikharair ghurnamdnais ca Hari-VamsSG 2.18.33 6.121
Sivasya Sri-visnor
ya iba guna-namadi PP, Brahma 25.15 2.86, 3.1-4

snigdhesu pandusu jagat-pranatim Bhag 1.16.16 4.76

sprsanti pasyanti ca ye bhavantam Abs 13.7 4-5
sramsad-dukula-valaya- Bhag 10.39.14 7.158
sri-hri-vibhuty-dimavad adbhutarnam Bhag 2.6.45 5.9
Sri-niketais tat-padakair Bhag 10.47.50 7-128, 7.144
Sriya kirtyanubhavena Bhag 10.8.19 5-13

Sriyam atyantikim vapi Bhag 9.4.64 3.84

syjan raksan haran visvam Bhag 4.7.51 2.36
Srutva gundn bhuvana-sundara srnvatam Bhag 10.52.37 7.101
Srutvaty-adbhuta-vairdgydj Hbs 15.1-2 4.6
sthatum arhasi naikatra Bhag 4.27.22 4.14
su-gopyam api vaksyami Bhag 11.11.49 6.16—18

su-krtam duskrtam vapi Varaha Purdna 176.72 1.4

sva-dharma-nisthab sata-janmabhib Bhag 4.24.29 2.49, 3.14
svagatam vatsa haryasva Hari-vamsa 4-90-9
svairam carantyo vivisus Bhag 10.19.1 6.111
svamsena vistah purusabhidhanam Bhag 11.4.3 2.34
svdny apatyant pusnantt RP. 4.85

sva-pdda-miile patitam tam arbhakam Bhag 7.9.5 4.8

svargdpavarga-narakesv Bhag 6.17.28 3.58
svar-loka-palah khaga-loka-pala Bhag 2.6.43 5-9
tada vam paritusto ‘ham Bhag 10.3.37 7.76-78
tad bhiri-bhagyam iba janma kim Bhag 10.14.34 6.110
tad-darsana-sparsananupatha-prajalpa- Bhdag 10.82.30 5.103-105

tad deva-deva bhavatas carandravinda- Bhag 10.72.5 5-49

tad eva dhruvam unninye Bhag 10.33.9 7.158
ta dipa-diptair manibbir virejti Bhdag 10.46.45 6.92
tad vai bhagavato riipam Bhag 1.3.3 2.34
tad vilokya viyad-vydpi Bhag 3.10.7 2.34
tais taih padais tat-padavim Bhag 10.30.26 7.158
 INDEX of VERSES QUOTED / 849

tam ananta-gundvasam Brabmanda Purana 3.44

tam tiksna-cittam ati-vdma-cestitam Bhag 10.6.9 5.29
tantu-kyntana yan nas tvam Bhag 6.5.43 4.14
tapasa Sraddhaya nityam Bhag 10.3.37 7-76-78
tasmai sva-lokam bhagavan sabhajitah Bhag 2.9.9 3.44
tasmal lokesu te mudha Bhag 6.5.43 4.14

tasman nandatmajo ‘yam te Bhag 10.8.19 5-13

tasmat prarthaya viprendra SRP, Prabhdsa 4.19.3 4.13
tasyadya te dadrsimanghrim aghaugha- Bhaig 10.84.26 5.2223
tasyab Sata-gund prokta Varaha Purana 152.31 1.6
tatah ksitav eva nivisya nathab Hbs 14.13 4.7
tata prasamayopehi Bhag 7.9.3 4.8

tatas cantardadhe krsnah Bhag 10.30.38 7.158

tatha cadham manab-prana- Bhdag10.47.29 6.90
tatha parama-hamsanam Bhag 1.8.20 प्रभो
tato gatva vanoddesam 15/4610.30.37 7.158
tato nanda-vrajam itab Bhdg 3.2.26 6.73-75
tatrabda-koti-pratimah ksano bhaved Bhdg 1.11.9 2.29

tatra pravayaso py dsan Bhdg 10.45.19 5-94

tatra tuam sahito ‘smabhir Hari-Vamsa 2.47.23 5.129
tat tasya kainkaryam alam bhrtan no Bhag 3.2.22 5.110
tava sutah sati yadadhara-bimbe 12/04 10.35.14 7 AWI-112
tavat karmani Rurvita Bhdag 1.20.9 3.58
tayoh sva-kalaya jajne Bhag 8.5.4 2.22

tepus tapas te jubuvuh sasnur arya Bhag 3.33.7 1.9

tesam aham samuddharta Bg 12.7 4.25
tesu tesv acyuta bhaktir VP 1.20.18 3.81
tirohitam sahasaivopalaksya Bhag 4.9.2 7-96
tirthe tu yat krtam papam Varaha Purana 165.57 1.4
tisrabh kotyah sabasranam Bhdg 10.90.41 5-96

tisthan nisannam paramesthi-dhisnye Bhag 3.2.22 5.110

tistha tvam nrpa-sardula Hari-vamsd 2.47.16 5.129
tokayitud rudanty anya Bhdag 10.30.15 7.158
trayanam eka-bhavanam Bhag 4.7.54 2.36
trayodasabda-sahasram Bhag 9.11.18 4.40
tri-lokyam pratiyoddharam Bhag 10.62.6 3.8283

tri-varga-da kaminam ya SRP, Vaisnava 5.17.52 1.4

turye dharma-kald-sarge Bhag 1.3.9 4.29
twam balo balisa-matib Bhag 8.19.18 3.8283
tvat-sanatha vayam tata Hari-vamsa 2.47.22 5.129
tvaya na prapsyate samstham Bhag 7.7.10 4.25
tvayd vibinah sarve sma Hari-vamsa 2.47.21 5.129
850 / APPENDIXES

tyakta-bandhu-dhana-sneho Hbs 14.28-32 4.9

tyaktva sva-dharmam caranambujam 8046 1.5.17 3.58
ucur mukundaika-dhiyo Bhag 10.90.14 7.96
udgayatinam aravinda-locanam 1046 10.46.46 6.92
unninye pujita tena Bhag 10.33.9 7.158
upary upari lokanam Hari-vamsa 2.70.37 DID,

upasthitam te purato garutmata Stotra-ratna 41 4.65

utpddayed yo ‘tra bhavarditanam Hbs 1.51 4.012
utpattim pralayam caiva VP 6.5.78 5-37
utsikta-bhakty-upahatasaya-jiva-kosas Bhag 10.84.26 §-22—23
utthapya tac-chirsny adadhat karambujam Bhag 7.9.5 4.8
ulthitah krsna-nirbhukta- Bhag 10.6.34 5.29

uvasa katicin masan Bhdg 10.47.54 6.101

vadhvabh padath su-prktani 8046 10.30.26 7.158
vaikunthah kalpito yena Bhag 8.5.5 220
vairena yam nr-patayah sisupdala-paundra- Bhag 11.5.48 5.29
vaisnavanam mahesvarah 3.10
vanddri-nady-udanvanto Bhag 1.8.40 5.24

vanchanti yad bhava-bhiyo munayo Bhag 10.47.58 6.27

vapi-kupa-taddgais ca Narada Pancaratra 3.44
varah krira-nisarganam Bhag 7.10.30 „८१
varam vrnisvabhimatam Bhag 7.9.52 4-9
vara-striyam tat-prabhaya ca dharsite Bhag 10.6.9 5.29
varsa-pugan (८001117 nrnam Bhag 9.11.36 4.40

vase kurvanti mam bhaktya Bhag 9.4.66 3.77

vasudeva-grhe saksdd Bh 10.1.23 5.11
vasudeva-kalanantab Bhag 10.1.24 5.11
vasudevo bhagavatam Bhag 11.16.29 6.14
vatsan muncan kvacid asamaye Bhag 10.8.29 6.45
vatsa prablada bhadram te Bhag 8.23.9 3.85

vayam iva sakhi kaccid gadha-nirbhinna- Bhag 10.90.75 7.96

vedanam sama-vedo 'smi Bg 10.22 1.12
vetti vidyam avidyam ca VP 6.5.78 5-37
vidbrtas coddhataih srngair Hari-vamsa 2.18.33 6.121
vijayaya yadu-srestha Hari-vamsd 2.47.23 5.129
vikrusya putram aghavan yad ajamilo ‘pi Bhag 6.3.24 1.9

viksydsid uttamad priti Bhdag 10.11.36 1.5

vimocitaham ca sabadtmaja vibho Bhag 1.8.23 5.82
vimsati-yojandnam tu Varaha Purdna 158.1 4.9091
vipadah santu tab sasvat Bhag 1.8.25 5.85
visan mahagneh purusdda-darsandd Bhag 1.8.24 5.82
visnor dehanurupam vai VP 1.9.145 3.67
 INDEX of VERSES QUOTED / 851

visnor maya bhagavati Bhag 10.1.25 5.11

vividha-gopa-caranesu vidagdho Bha&g 10.35.14 110.

viyogininam apt paddhatim vo 7.83

vrajaukasam bahu-titham Bhag 10.12.36 5.29
vrata-dana-tapobhis ca PP, Uttara 126.8 1.24-2.5

vriyatam vara ity ukte Bhag 10.3.38 7-76-78

vrndavanam govardhanam Bhadg 10.11.36 1.5

vyapeta-sanklesa-vimoha-sddhvasam Bhag 2.9.9 3.44
yad apnoti tad Gpnoti VP 6.2.17 1.9

yad bhavyam tad bhavatu te SRP, Prablada-sambhita 4.3

yad dhi pasyanti munayo Bhag 10.28.15 3.44
yad dhyeya-riipasya parasya pumso 7.83

yad esa pumsam rsabhabh priyah Sriyab Bhag 1.10.26 5-41, 7.99
yad etan mama rajyam vai Hari-vamsa 4-90-9
ya dustyajam sva-janam arya-patham Bhdag 10.47.61 6.27
yadu-vamsa-prasutanam Bhdag 10.90.40 5-96
yad-vanchaya srir lalandacarat tapo Bhag 10.16.36 3.66, 5.29
yad-visrutib sruti-nutedam alam pundati Bhag 10.82.29 5.103-105

yad yad vato vanchasi tat praticcha me Bhag 8.18.32 3.82-83

ya janma-maunji-vrata-mrtyu-dahair SRP, Vaisnavua 5.17.44 1.4
yaj-jivitam tu nikhilam bhagavan Bhag 10.14.34 6.110
yajnadhyayana-putrais tany Bhdag 10.84.39 3.58
yajna-vidya maha-vidya VP 1.9.120 3.65
ya mabhajan durjara-geha-srnkhalab Bhag 10.32.22 1.2, 5.29

yam abur laukikim samstham Bhdg 10.44.49 5.29

yam gopim anayat krsno Bhag 10.30.35 7.158
yamuna visruta devi Varaha Purdna 152.30 1.6
yan maya sv-abhisiktas tvam Hari-vamsa 2.55.42 5.130
yan no ’suranam asi durga-palo Bhag 8.23.6 4.13
yarhy ambujaksa na labheya bhavat- 13/46 10.52.43 7.101

yarhy ambujaksapasasara bho bhavan Bhag 1.11.9 2.29

yas tan dvesti sa mam dvesti Mbh, Udyoga 89.28 5-43
yasydham anugrhnami Bhag 10.88.8 4.27
yasyambhasi Sayadnasya Bhag 1.3.2 2.34
yasyamsamsena srjyante Bhag 1.3.5 2.34
yasyanghri-pankaja-rajab-snapanam Bhag 10.52.43 7.101

yasyanty adarsanam alam bala-partha- Bhag. 2.7.35 5.21

yasyavayava-samsthanaib Bhag 1.3.3 2.34

yatah sattvam tato laksmib VP 1.9.29 3.65

yata yuyam vrajam tata 18046 10.45.23 6.85-86
yathabhilasito mattah VP 1.20.17 4.9
yatha bhutani bhittesu Bhag 10.47.29 6.90
852 / APPENDIXES

yathadhano labdha-dhane vinaste 5/4 10.32.20 5.29

yatha hrstkesa khalena devaki 6046 1.8.23 5.82
yathavidasinah kulyab 6046 1.3.26 5-9
yat-kaya esa bhuvana-traya-sanniveso 804९ 11.4.4 2.34
yat kim ca loke bhagavan mahasvad Bhag 2.6.45 5-9
yatra kva vabhadram abhid amusya kim 6046 1.5.17 3.58

ye ca pralamba-khara-dardu ra-kesy-arista- Bhag 2.7.34 5.21

ye “nye ca papa yad-apasraydsrayah Bhag 2.4.18 7-74-75
yesam (21017 avasatiti saksad Bhag 7.10.48 4.78, 5.14
yesam grhe niraya-vartmani vartatam ८८/ = Bhag 10.82.30 5.103-105
ye (८4177 bhajanti na bhajanty uta 68/46 10.72.5 5-49
ye tyakta-loka-dharmartha Narayana-vytha-stava = 3.54

ye va mrdhe samiti-salina atta-capab Bhag 2.7.35 5.21

yuyam ny-loke bata bhiiri-bhaga Bhag 7.10.48 4.78, 5.14
 CAE 11. 11114

NUMERALS IN BOLDFACE type indicate translations to the

verses of S77 Brhad-bhagavatamrta.

A Balarama (Baladeva) (continued)

misery of Vraja described by, 6.58—61
Acyuta, worshiped by southern king, 1.55 follows Brahma’s plan, 7.18
Adam, punishment of, 1.53 inspires Krsna
Arjuna to become angry, 7.59
chariot of, driven by Krsna, 4.87 to resume His mission in Dvaraka,
on contrary results of Krsna’s good 7-57
intentions, 5.62-64 interprets Krsna’s behavior, 6.57-62
demons killed by, are liberated, 5.21 in Nava-vrndavana
dissuades Krsna from answering brings Krsna back to normal,
challenges, 5.63 719-21
heard Bhagavad-gita from Krsna, cleans Krsna’s body, 7.67
5-66-68 explains Brahma’s arrangements to
on his own love for Krsna, 5.69-70 Krsna, 7.66
received from Krsna regains consciousness on Garuda’s
his fame, 5.37 back, 7.11
full mercy, 5.37 reminds Krsna of His incarnation’s
Krsna’s sister in marriage, 4.87 purpose, 7.56-59
refutes Narada, 5.61 wakes Krsna from unconscious
Asvamedha sacrifice, performed by _ state, 7.22-26
Yudhisthira, 4.113 unable to keep His composure,
Avatdras. See Incarnations 6.114-115
Austerities. See Tapas warns that Vraja-vasis may die
Ayodhya, Lord’s opulence and without Krsna, 6.118—-122
sweetness in, compared with Bali
Dvaraka’s, 4.90-91 becomes Indra, 2.15
conquers the Supreme Lord, 4.11
cursed by his guru, 3.82-83

B keeps the Lord on his planet, 4.13,

4.32
Balarama (Baladeva) as prisoner in Sutala, 4.32
creatures of Vraja described by, and Vamana, 3.82-83
6.116—-117 visited by Durvasa, 4.13
854 / APPENDIXES

Bana Brahma (continued)

abandoned devotion to Visnu, 3.82-83, Narada chastised by, 2.57
4.31 , Narada directed to, 2.30-36
as devotee of Lord Siva, 3.23 Narada directed to Siva by, 2.80-91
as great-grandson of Prahlada, 4.31 Narada refuted by, 2.55-79
Krsna forgave offenses of, 3.82-83 offends Krsna indirectly, 2.75
Bhagavad-gitd, heard by Arjuna from omniscient in material universe,
Krsna, 5.66-68 2.92
Bhagavatam. See Srimad-Bhagavatam praised
Bhakta-rupa by HiranyakaSipu, 2.34
Caitanya Mahaprabhu as, 1.3 by Narada, 2.46-53
Rupa Gosvami as, 1.3 praises
Bhakti Krsna’s dedication to Vraja-vasis,
better than liberation, 1.8 ; 7-93
includes prema of Vraja, 1.1 Siva, 2.80—91
indescribable bliss of, 7.126 realizes
personified, 1.8 Krsna’s concern for devotees while
praised, 1.8 in Dvaraka, 7.3-4
sattvika ecstasies in, 7.95 Krsna’s glories while in Vraja,
Siva distributes, 2.86 73-4
taught in a few scriptures, 1.21-23 as recipient of Krsna’s mercy, 2.30—
vs. Vedic rituals, 1.37 36, 2.4653
Bhima saw Krsna after stealing His cows,
fame of, given by Krsna, 5.36 , ग
as Hanuman’s younger brother, 4.86 and Siva not equal, 3.1-4
refutes Narada, 5.59 as son of Visnu, 2.30
Bhisma subject to influence of Maya, 2.59-62
Krsna is partial to, 5.40 tells Garuda to bring Krsna to Nava-
passing of, celebrated by Krsna, 5.40 vrndavana, 7.9
Bible, cited on Adam’s punishment, 1.53 visits Dvaraka, 7.2
Brahma went to Svetadvipa, why, 2.42
as ddi-kavi, 2.48 worships Supreme Lord, 5.10
astonished, 7.3-4 Brahmaloka
Balarama follows plan of, 7.18 eligibility for birth in, 2.49
bewildered by false identity, 2.60-62. Mahapurusa accepts offerings on,
brings Krsna to Nava-vrndavana, 7.9 2.40
creates, maintains, and destroys, 2.34, praised by Narada, 2.50—-51
2.47 seen by Narada, 2.38
demons blessed by, 2.70-71 Brabmana at Prayaga
describes directs Narada to southern king,
his own offences, 2.67-78 1-45-58
Nava-vrndavana, 7.7-8 praised by Narada, 1.39-42
enjoys universal body, 2.34 praises southern king, 1.55-58
as gund-davaldra, 2.80 as recipient of Krsna’s mercy, 1.26-43
as incarnation of Visnu, 2.36, 2.80 refutes Narada, 1.43-44
instructed by Supreme Lord, 5.11 worships Salagrama-sila, 1.26-38
25 a 17८4, 3.1-4 Brahmdnanda, insignificance of, 3.51
joyful by visiting Vraja, 2.78 Brabmanas and Vaisnavas, 1.34
 GENERAL INDEX / 855

Brhad-bhagavatamrta Demigods (continued)

heard by Uttara, 1.15-17 Indra as best of, 1.70-76
hearing of, gives love for Krsna, praised by southern king, 1.67-69,
7.160 1.69
as lost scripture perceived by problems of, 2.14, 2.15, 2.18
Sanatana Gosvami, 1.14 as recipients of Krsna’s mercy,
purpose of, 7.160 1.66-76
suitable readers of, 1.11-12 worship
value of, 1.1112 Vamana, 2.5
written by Sanatana Gosvami, 1.11 Visnu, 2.2-§
Demons
given boons by Brahma, 2.70-71

@ invade Gokula and get Krsna’s

mercy, 5.29
Caitanya Mahaprabhu killed
delivers the most fallen, 1.3 by devotees, but actually by Krsna,
distributes 5-21
mercy to all, 1.10 and liberated, 5.21
taste of rasd, 1.10 by Supreme Lord but not liberated,
gift of, to the world, 1.3 5-16-17
instructs Rupa Gosvami at Prayaga, Prahlada condemns himself for
1.29 associating with, 4.30
manifests the gopis’ ecstatic mood, trouble Durvasa at KuSasthali, 4.33
rig Devahuti, praises hari-nama, 1.9
praised by Sarvabhauma Bhattacarya, Devaki
1.3 accused by Padmavati, 6.99101
realizes the gopis’ love, 1.1 advises Krsna, 6.69
as supreme appearance of God, 1.3 hides in Nava-vrndavana, 7.14
Caitanya-deva explained in two ways, Krsna’s mercy on, compared with His
1. mercy on Kunti, 5.83
Citraketu, Lord Sesa worshiped by, leaves when confidential topics are
3.25 discussed, 7.70
overwhelmed by love in Nava-
vrndavana, 7.46

D Devi defined, 1.4

Devotees. See Vaisnavas
Daksa, Narada cursed by, 4.14 Devotional service. See Bhakti
Dadsyd-rasa Dhruva
Hanuman in, 4.89 body of, becomes spiritual, 3.61
Narada in, 4.89 saw the Lord only in his mind,
Debts, 3.58 7.96
Deity, procedure for worshiping, 1.30, Supreme Lord on planet of, 2.28
1.47 Dirgha Visnu, 5.13
Demigods Draupadi
approach Lord Visnu for the earth’s complained as an ordinary woman
relief, 5.10 does, 5.82
freed by soma from death, disease, hair of, sanctified by Lord Krsna,
and old age, 1.69 5-39
856 / APPENDIXES

Draupadi (continued) Gopis

hoped Krsna would make her happy, as dearmost to Krsna, 1.2
5.78 becoming servant of, by nama-
as recipient of Krsna’s mercy, 5.39 sankirtand, 7.155
refutes Narada, 5.76-81 Krsna always keeps happy, 1.5
Drona. See Vasu Drona love of, for Krsna, 1.1-2, 7.84, 7.158
Durvasa as most excellent devotees of Krsna,
meets Lord Vamana, 4.13, 4.33 7-137-138
troubled by demons at KuSasthali, replicas of, in Nava-vrndavana,
4.33 7-39-45
visits Bali, 4.13 serve Krsna with all their senses, 7.83
Dvaraka Sukadeva avoids pronouncing names
familiar to Narada, 6.1-3 of, 7.158
Hanuman declines to visit, 4.94—105 Sukadeva describes activities and
Krsna compares his happiness in, to ecstasies of, 7.158
Vraja, 7.106, 7.114—116 worshiped Katyayani and satisfied
Lord’s opulence and sweetness in, Krsna, 7.104—105
compared with Ayodhya, Govardhana
4-90-91 cowherds persuaded by Krsna to
Narada arrives at, 5.90 worship, 2.20
Narada’s ecstasy in, 6.1-4, 6.13-18 free from violence and theft, 6.111
Narada wants to visit, 4.79 Indra retaliates for worship of, 2.74,
as part of greater Mathura, 4.91 2.75
remembered by Krsna in Nava- glories of, 1.7
vrndavana, 7.64 Krsna lifted, 7.108
seen by Krsna in Nava-vrndavana, in separation from Krsna
7.54 became emaciated, 6.117
visited by Brahma, 7.2 became short, 6.121
as special place in Vraja, 1.5

lei
Flute, two reasons Krsna plays, 1.5 H
Hanuman
attached to Lord Rama, 4.100-104

G as Bhima’s elder brother, 4.86

blessed
Gandharvas, 2.13 by demigods, 4.41
Garga, tells Nanda about Krsna, 5.12, by Laksmi, 4.6
5-13 burns in fire of separation, 4.69
Gargya Balaki, 3.24 called by Garuda to Dvaraka, 4.107
Garuda as celibate, 4.42, 4.110
brings Krsna back to Dvaraka, 7.68 comes always to hear rama-kathd,
brings Krsna to Nava-vrndavana, 7.10 4.66
calls Hanuman to Dvaraka, 4.107 in dasya-rasa, 4.89
Genesis cited on Adam’s punishment, declines to go to Dvaraka, 4.94—105
1.53 derides himself, 4.70
Gokula. See Vrnddvana directs Narada to Pandavas, 4.73-74
 GENERAL INDEX / 857

Hanuman (continued ) Indra (continued)

ecstasy of, shared by Narada, 4.60 kills Vrtra, Visvarupa, and others,
exploits of, summarized, 4.46 2.18, 2.21
favored by Ramacandra, 5.42 kingdom of, returned by Vamana, 2.17
Garuda meets, 4.107 Krsna ruins sacrifice to, 2.20
as hero in every sense, 4.42 Narada directed to, 1.70-76
invited by Narada to go to Dvaraka, praised
4.92 by Narada, 2.9-12
jumps in ecstasy, 4.60, 4.84 by Rg Veda, 2.10, 2.21
liberation refused by, 4.52, 4.68 protected by Vamana, 1.76, 2.5-6
medicine brought by, 4.46 as recipient of Krsna’s mercy, 1.72, 2.9
mood of, different from Vrndavana’s, refutes Narada, 2.13-29
4.96 Sudharma hall taken from, 2.19
Narada greeted by, 4.59, 4-62-63 told by Vamana to worship others,
Prahlada directs Narada to, 4.53 2.26
praised Vamana as younger brother of, 2.11,
by Narada, 4.61, 4.64-68 2.16
by Prahlada, 4.40-53 worships Lord Vamana, 2.6-7
praises
Pandavas, 4.75-78, 4.81-83
Lord Rama, 4.57
Ramayana heard constantly by, 4.56
Ravana’s soldiers killed by, 4.44
J
Jaimini
as ready to come if Krsna calls him, Krsna recognizes as Vaisnava, 1.12
4.106 spoke Mahabharata to Janamejaya,
refutes Narada, 4.70-72 1.13
wants to join Narada on visit to as teacher of «41774 Veda, 1.12
Pandavas, 4.89 Janamejaya
will leave Kimpurusa-loka if Rama glories of, 1.12
calls, 4.107 heard Mahabharata from Jaimini, 1.13
worships Deity of Rama, 4.50 Jarasandha, reputation of, given by
Hari. See Krsna Krsna, 5.29
Hari-nama. See Sankirtana Jayadratha, got boon to defeat
Hastinapura Pandavas, 3.24
Krsna kept in, by Kunti’s prayers, 5.35
plants of, achieved prema, 5.24
women of, praise Krsna, 5.41
HiranyakaSipu praises Brahma, 2.34
K
Holy name. See Sankirtana Kalindi, Satyabhama and Padmavati
dragged away from Krsna by,
7-49
I Kaliya, Krsna’s special mercy on, 5.29
Kamsa
Incarnations allies of, benefited by Krsna’s
Krsna is the source of all, 5.9 punishing, 5.29
varieties of, 5.9 killed by Krsna, 5.29
Indra as son of Padmavati, 6.42
directs Narada to Brahma, 2.30-36 as unfavorably Krsna conscious, 5.29
858 / APPENDIXES

Kapiladeva, cited on Krsna’s beauty, 1.1 Krsna

Khandava forest, destroyed by Krsna, describes (continued)
2.20 His indebtedness to Vraja-vasis, 7.93
Kimpurusa-varsa, 4.56 His love for Vraja-vasis, 7.92
Kirtidevi worships Vamana, 2.5 marriages with His queens,
Krsna 7-99-105
advent of, is necessary, 5.27 misery of separation, 7.125—-131
advised mood of Vraja-vasis, 7.96-98
by Devaki, 6.69 destroys Khandava forest, 2.20
by Uddhava not to write letter to devotees of, superior to Narayana’s,
Vraja-vasis, 6.97 5.13
by Uddhava that He must visit as dina-ndatha, §.115
Vrndavana, 6.98 disturbed in mind, 6.6-8
afflicted by separation from Vraja- does not return to Vraja, why,
Vasis, 6.63-68, 6.113, 6.123-124 7-95-96, 7-99
anger of, stirred up by Balarama, 7.59 Draupadi’s hair sanctified by, 5.39
appearance of, as Lord Caitanya, 1.10 drives Arjuna’s chariot, 4.87
purpose of, 1.1 in Dvaraka cannot take liberties,
asks Uddhava about Vraja-vasis, 6.77 7115-116
associates of, kill and liberate favors
demons, 5.21 Bhisma, 5.40
attraction of, 1.1 Kunti in a special way, 5.83
by His beauty, 1.1 Prahlada along with his grandson,
everything caused by, 5.26 5-42
reasons for, 5.26 Hanuman by himself, 5.42
beauty of, cannot be described, 5.25 Pandavas with their family and
Bhagavad-gita spoken by, to Arjuna, subordinates, 5.42-43
5-66-68 Vidura, 5.40
Bhisma’s passing away celebrated by, wrestlers of Mathura, 5.29
5-40 feels indebted to Vraja-vasis, 7.93
birthplace and eternal residence of, Garga divulges identity of, 5.12, 5.13
1.4 generosity of, 1.1
brought to Nava-vrndavana by gives
Brahma, 7.9 enjoyment, liberation, and
compares His happiness in Vraja and devotion, 1.1
Dvaraka, 7.106, 7.114116 fame to Arjuna, 5.37
considered son by Nanda Maharaja, fame to Bhima, 5.36
6.87 liberation, devotion, and prema,
cows always tended by, in 5.20
Vrndavana, 1.5 love of God, 1.1
decides to write a letter to Vraja, prema even to trees and creepers,
6.95-96 5-24
demigods as material opulences of, pure devotion to sages, 5.22-23
5:9 reputation to Jarasandha, 5.29
demigods cannot realize, 5.8 sister in marriage to Arjuna, 4.87
describes gopis are best devotees of, 7.137-138
His happiness in Vraja and gopis kept happy by, 1.5
Dvaraka, 7.106, 7.114-116 gopis’ love for, is unique, 7.158
 GENERAL INDEX / 859

Krsna (continued) Krsna (continued)

gopis want only to satisfy, 7.84 obligations of, in Mathura, 6.87
happiness of omens upon lamenting of, 7.1
in Vraja, 6.107—113, 7.106—109 orders Uddhava to bring Satyabhama,
in Vraja and Dvaraka, compared, 7.86
7.106, 7.114—116 outside Vraja feels less able to satisfy
heart of, described by Rukmini, devotees, 7.114
6.50-54 Padmavati tries to calm, 6.70-75
kills and Pandavas
demons and liberates them, 5.21 display their mutual love, 4.76
Kamsa, 5.29 intimate friendship of, 4.109
Kunti keeps in Hastinapura by her serve one another, 4.77
prayers, 5५.35 Pandavas helped by, 4.81
love for, is most natural condition, 6.5 Pandavas’ love focused on, 5.7
material nature is maidservant of, partial expansions of, 5.8
2.58, 5.9 Parvati as sister of, 3.33
mercy of pastimes of, grace Mathura, 1.4
to His enemies, 5.29 plays flute, two reasons why, 1.5
to Kunti and Devaki compared, praised
5.83 for dedication to Vraja-vasis, 7.93
is unlimited, 5.115, 6.64 by Hastinapura women, 5.41
names of by Yadavas, 5.114—115
in Vraja as most pleasing, 7.132, praises
7-143 Jaimini as Vaisnava, 1.12
See also Hari-nama Uddhava, 6.14, 6.16—-18
Narada blessed by, 7.145 present in Mathura in Deity forms,
Narada convinced by, not to blame 5.13
self, 7.125 punishment by
Narada thanked by, 7.124 of devotees in Vraja, 5.29
in Nava-vrndavana is praiseworthy, 5.29
brought back to normal by pure love for, in Vaikuntha, 3.52
Balarama, 7.19-21 Ramacandra as partial expansion of,
calls for cowherd boys, 7.50-52 5.8
changes His mood, 7.60-64 rebukes Satyabhama, 7.90-91
cleaned by Balarama, 7.67 recipients of His mercy
hears about Brahma’s arrange- Arjuna, §.37
ments, 7.66 Bhima, 5.36
meets replica gopis, 7.39-45 Bhisma, 5.40
mistakes ocean for Yamuna, 7.50 Brahma, 2.30-36, 2.46—53
remembers Dvaraka, 7.64-65 brahmana at Prayaga, 1.26-43
reminded of His incarnation’s demigods, 1.66-69
purpose, 7.56—-59 demons invading Gokula, 5.29
sees Dvaraka, 7.54 Draupadi, 5.39
speaks to His mother, 7.29-32 Indra, 1.72, 2.9
speaks to Radhika, 7.40-45 Kuvera’s sons, 5.29
waked by Balarama, 7.22-28 Pandavas, 5.32-44
wonders about the place, 7.65 Putana, 5.29
Nrsirhha as partial expansion of, 5.8 sages at Prayaga, 1.24-25
860 / APPENDIXES

Krsna Krsna (continued )

recipients of His mercy (continued) worships Siva, 3.40
Siva, 2.80—91, 3.1-4 Yadavas abandoned by, 5.117
southern king, 1.45 Yudhisthira given prestige by, 5.36
Uddhava, 5.116-125 Krsna-nama-sankirtand. See
Vidura, 5.40 Sankirtana
Yudhisthira, 5.36 Ksirodaka. See: Ocean of Milk
remembrance of, awakening, 7.144 Kunti
responds to the gopis’ love in unique compares Krsna’s mercy on her to
ways, 7.84 that on Devaki, 5.83
returns to Vrndavana, 2.29, 7.99 feels prema, 5.33-34
ruins sacrifice to Indra, 2.20 keeps Krsna in Hastinapura by her
satisfied by gopis’ worship of prayers, 5.35
Katyayani, 7.104—105 refutes Narada, 5.84-89
seen by Brahma after stealing cows, trusted Krsna’s protection, 5.34
कि understands Krsna’s mercy on herself
as self-satisfied, 4.109 as special, 5.83
served by gopis with all their senses,
7-83 demons trouble Durvasa at, 4.33
submits to His devotees’ love, 5.108 See also Dvaraka
suffers separation from Vraja-vasis, Kuvera
6.63-67, 6.113, 6.123-124 direction of, guarded by Siva, 2.94
Sukadeva praised by, 7.117 sons of, as recipients of Krsna’s
takes from heaven mercy, 5.29
Sudharma hall, 2.19 worships Siva, 2.93
parijdta flower, 2.19
Uddhava
always by His side, 5.118, 5.128,
5-131 IL,
assumed body like His, 5.124 Laksmi. See Sri
as His adviser, disciple, servant, Liberation
and friend, 5.116 bhakti is better than, 1.8
as His minister, 5.122 easily available to devotees, 1.8
as His most dear devotee, 6.14—-18 given
massages His feet, 5.121 by Arjuna to demons he kills, 5.21
sent On His missions, §.119 by Krsna, 5.20
Vamana as partial expansion of, by Krsna to demons He kills, 5.21
5-8 by Mathura in four ways, 1.4
Vidura’s porridge relished by, 5.40 rarely by Supreme Lord, 5.15
in Vraja by sankirtana, 1.9
eternally, 1.5, 7.99 by Siva, 927
ignores demigods and sages, 7.109 Hanuman refuses, 4.52, 4.68
not an ordinary child, 7.108 varnasrama followers get, with
shows special beauty and love, difficulty, 1.8
1.5 Lokads as resources for devotion and
special mood of, 7.110 enjoyment, 5.7
tends cows and pleases gopis, 1.5 Love for Krsna as most natural
worshiped in various forms, 5.8 condition, 6.5
 GENERAL INDEX / 861

M Narada (continued )
blessed by Krsna, 7.145
Madhava Deity worshiped at Prayaga, calmed by Krsna’s family members,
1.2.4-25 6.10-11
Mahabharata, 1.13, 1.13-4 cannot tolerate anyone’s unhappiness,
Mahadeva. See Siva 4.37
Maha-hari, 5.13 chastised by Brahma, 2.57
Maha-laksmi, Rukmini as, 3.72-73 compares Pandavas to Prahlada, 5.14
Maha-maya considers himself
cannot be close to Krsna, 5.9 cause of Krsna’s disturbance, 7.122,
influences Brahma, 2.59-62 7.123
serves the Supreme Lord, 2.58, 5.9 an offender, 7.1516
Maha-narayana, 5.13 convinced by Krsna not to blame
Maha-prasdda. See Prasada self, 7.124-125
Mahapurusa cursed, 4.14
accepts offerings on Brahmaloka, dances, 4.60, 4.80
2.40 in ddsya-rasa, 4.89
creates directed
sacrifice from His body, 2.40 to Brahma, 2.30-36
universe, 2.34 to demigods, 1.66-69
purity of, 2.34 to Hanuman, 4.53
seen to Indra, 1.70-76
on Brahmaloka always, 2.34 to Pandavas, 4.73-74
by Narada, 2.39-42 to Prahlada, 3.75-86
two pastimes of, 2.42 to Siva, 2.80-91
Maha-visnu (Deity in Mathura), 5.13 to southern king, 1.45-58
Mathura, 1.4 to Vaikuntha-vasis, 3.42, 63
includes Dvaraka, 4.90 10 Yadavas, 5.56, 5.89
Krsna present in, as Deities, 5.13 ecstasy of, in Dvaraka, 6.1-4, 6.12-18
Krsna’s obligations in, 6.87 expert in Gandharvas’ arts, 2.13
Maya familiar with Dvaraka, 6.1-3
meaning of the word, 5.59 greeted
See also Maha-maya by Hanuman, 4.59, 4.62-63
Milk Ocean. See Ocean of Milk by Prahlada, 4.2-3
Moksa. See Liberation by Yadavas, 5.97-99
Mukti. See Liberation by Yudhisthira, 5.3-4
and Hanuman as celibates, 4.110
instructs his tongue, 5.30-31

N invites Hanuman to go to Dvaraka,

4.92
Nakula refutes Narada, §.71-74 Krsna offers boons to, 7.131, 7-143-145
Nanda praises
considers Krsna his son, 6.87 Brahma, 2.46-53
told by Garga about Krsna, 5.12, 5.13 Brahmaloka, 2.49-51
as Vasu Drona in previous life, 7.76— brdhmana at Prayaga, 1.39-42
78 Hanuman, 4.61, 4.64-68
Narada Indra, 2.9—-11
arrives at Dvaraka, 5.90 Pandavas, 57, 5-14-24, 5-32-44
862 / APPENDIXES

Narada Nava-vrndavana
praises (continued) Balarama in. See Balarama, in Nava-
Prahlada, 4.4-14 vrndavana
Siva, 3.13-I5, 3-20-31 Brahma describes, 7.7-8
southern king, 1.61-62 Brahma has Garuda bring Krsna and
Uddhava, 6.14-18 Balarama to, 7.9
Ugrasena, 5.107—110 Devaki overwhelmed by love in, 7.46
Vaikuntha, 3.68-69 Kalindi drags Satyabhama and
Yadavas in their assembly, Padmavati away from Krsna
5.100-106 in, 7-49
Pandavas’ superiority explained by, Krsna in. See Krsna, in Nava-
5-15-24 vrndavana
preaches hari-nama, 7.143 Padmavati affected by lust in, 7.48
rebuked queens in
by Brahma, 2.55-57 hide along with Padmavati, 7.14
by Rohini, 6.29-30, 6.35 lose composure, 7.47
refuted Rohini
by Arjuna, 5.61-69 allowed to come to, 7.9, 7.13
by Bhima, 5.59 helps sustain illusion of, 7.34-36
by Brahma, 2.55-79 Uddhava
by brabmana at Prayaga, 1.43-44 describes trip to, 7.72-85
by Draupadi, 5.76—81 and Devaki hide in, 7.14
by Hanuman, 4.70-72 Visvakarma constructs, 7.9
by Indra, 2.13-29 Nrsimha
by Kunti, 5.84-89 fulfills words of His devotees, 4.25
by Nakula and Sahadeva, 5.71-74 as partial expansion of Krsna, 5.8
by Pandavas, 5.46-74 seen by Prahlada, 4.38-39
by Prahlada, 4.16-39
by Siva, 3.11, 3.16, 3.36—42
by southern king, 1.64-65
by Uddhava, 6.24-26 O
by
~ Yudhisthira, 5.46—57 Ocean of Milk
respected as guru by Prahlada, 4.15 approached by demigods, 5.10
returns to Prayaga, 7.150 Siva at churning of, २.89-99
sees
Brahmaloka, 2.38
Dvaraka, 5.90, 6.1-4
Kimpurusa-varsa, 4.55-56 ९.
Mahapurusa, 2.39-42. Padmavati
Siva, 3.1-4 accuses Devaki, 6.99—101
southern kingdom, 1.59—61 affected by lust in Nava-vrndavana,
Yadavas, 5.90-96 7.48
shares Hanuman’s ecstasy, 4.60 depicts animals’ suffering in Vraja,
thanked by Krsna, 7.124 6.112
wants to go to Dvaraka, 4.79 as gossip-monger, 6.6-8
Yadavas as less fortunate than, 5.132 on Krsna’s being abused in Vraja,
Nara-Narayana, Prahlada fights, 4.29 6.43-45
Narayana, Pitavasa as form of, 4.35 as mother of Kamsa, 6.42
 GENERAL INDEX / 863

Padmavati (continued) Pitavasa

in Nava-vrndavana, hiding, 7.14 conquered by Prahlada, 4.11
tries to calm Krsna, 6.70-75 fights with Prahlada, 4.11
Pandavas as form of Narayana, 4.35
compared with Prahlada, 5.14 Plants
desire nothing material, 4.101 of Hastinapura achieved prema, 5.24
favored by Krsna with their family of Vraja are pure devotees, 5.24
and subordinates, 5.42-44 Prahlada
fulfilled responsibilities perfectly, accepted throne, why, 4.10
5.5051 asks only for devotion, 4.9
gained kingdom but not happiness, cannot tolerate praise, 4.15
5-525 5-53 compared with Pandavas, 5.14
as greater than sages, 5.14 condemns himself for associating
Hanuman directs Narada to, 4.73-74 with demons, 4.30
history of, 4.81 conquers Lord Pitavasa, 4.11
as householders, 4.110 considers
Jayadratha got boon to defeat, 3.24 himself distracted from pure
Krsna as eternal friend of, 5.7 devotion, 4.28
love of, focused on Krsna, 5.7 himself an impersonalist, 4.30
obtained Krsna’s mercy himself unfit for remembering
together with their family, 5.42 Lord, 4.20
without sddhana, 5.14 Lord’s affection unreal, 4.22
praised Narada the cause of his spiritual
by Hanuman, 4.74-78, 4.81-83 assets, 4.17—18
by Narada, 5.7) 5.14-24, 5.32-44 devotion received by, from Supreme
protected by Krsna, 5.7 Lord, 5.16-17
refute Narada, 5.46-74 directs Narada to Hanuman, 4.37,
suffer separation from Krsna, 5.55 4-40-53
superiority of, explained by Narada, favored by Krsna along with his
5-15-24 grandson, 5.42
worshiped by spiritual masters, 4.111 fights
Parijdta flower, taken by Krsna, 2.19 Lord Nara-Narayana, 4.29
Pariksit Lord Pitavasa, 4.11
advises Uttara as great-grandfather of Bana, 4.31
how to worship Krsna, 7.159 greets Narada, 4.2-3
to take shelter of the gopis, 7.154- history of, 4.5
1555 7-159 kingdom accepted by, 4.10
to worship Gopala Krsna, 7.154155 Krsna’s mercy on, 4.7-8
asked by Uttara to extract essence of liberation refused by, 4.9, 4.10
Bhagavatam, 1.18 Narada directed to, 3.75-86
eager to reveal the essence of Narada respected as guru by, 4.15
Bhagavatam, 1.19 offered any benediction, 4.9
as 51111411, 1.1517 praised
Parvati by Narada, 4.4-14
as expansion of Yogamaya, 3.33 by Siva, 3.75, 3-79-86
as Krsna’s sister, 3.33 praises Hanuman, 4.40-53
pleased by sankirtana, 3.34 preaches to Daitya sons, 4.17—18
praises Laksmi, 3.64-67 refutes Narada, 4.16-39
864 / APPENDIXES

Prahlada (continued) Radha (continued)

sees Nrsimha, 4.38-39 Krsna talks to, in Nava-vrndavana,
spreads devotional service, 4.6 7-40-45
Prasdda of Krsna Raghunatha. See Ramacandra
always obtained by Uddhava, Rajastya sacrifice
5-120 glorified Krsna, 5.49
as amrta, 1.36 performed by Yudhisthira, 4.113
Prayaga Ramacandra
bradhmana at. See Brahmana at Deity of, worshiped by Hanuman,
Prayaga 4.50
glories of, 1.24-25 did not give prema, 5.18-19
Lord Caitanya instructs Rupa gave pure devotion to some, 5.18—19
Gosvami at, 1.29 Hanuman’s attachment to, 4-00-05
Narada returns to, 7.150 as partial expansion of Krsna, 5.8
presiding Deity of, 1.24-25 praised by Hanuman, 4.57
sages at Ramapriya planet, 2.22
blessed by Narada, 7.152—153 Ramayana heard by Hanuman
devotional behavior of, 1.24-25 constantly, 4.56
Prema-bhakti. See Bhakti; Love for Rg Veda praises Indra, 2.10
Krsna Rohini
Prtha. See Kunti allowed to come to Nava-vrndavana,
Pure devotees. See Vaisnavas 7-9> 7-13
Purusa as source of all avatdras, 5.13 describes
Purusa-stikta, 5.10 Krsna’s forgetting Vraja-vasis, 6.47-
Putana, Krsna’s special mercy on, 48
5-29 Vraja-vasis’ dedication to Krsna,
6.29-32, 6.39—40
Vraja-vasis ‘need to see Krsna,

Q
Queens of Dvaraka
6.103—105
Vraja-vasis’ suffering, 6.29-33
Vrndavana’s charm, 6.106—111
brought back by Uddhava, 7.69 experience of, in Vraja, 6.36-38
calm Krsna, 7.119 helps sustain Nava-vrndavana
foresee the pain of separation, 7.96 illusion, 7.34-36
jealous behavior of, 7.115 rebukes
Krsna describes His marriages to, Narada, 6.29-30
7-99-105 Padmavati, 6.103—104
lose composure in Nava-vrndavana, respected in Gokula, 6.28
7.47 ९515. See Sages
minimize their own devotion, 7.84 Rudra-sad-angaka, 3.7-8
in Nava-vrndavana, hiding, 7.14 Rukmini
restricted by social rules, 7.84 describes Krsna’s heart, 6.5;0-54
as Maha-laksmi, 3.72-73
rebuked by Satyabhama, 6.55-56

R Rupa Gosvami
as bhakta-ripa, 1.3
Radha instructed by Caitanya Mahaprabhu,
as chief gopi, 1.2 1.29
 GENERAL INDEX / 865

४ Siva (continued)
disregards material happiness, 3.28
Sages distributes pure devotion to Krsna,
ask Krsna for pure devotion, 5.22—23 2.86
Pandavas greater than, 5.14 as greatest Vaisnava, 3.10
at Prayaga have Krsna’s mercy, 1.24-25 guards Kuvera’s direction, 2.94
uhadeva refutes Narada, 5.71-74 Kuvera worships, 2.93
Salagrama-sila,
a 1.30-38 like a madman, 3.29
Sama Veda taught by Jaimini, 1.12 Narada directed to, 2.80—-91
Sanatana Gosvami nondifferent from Lord Visnu, 2.86,
collected essence of devotional 3-1-4
scriptures, 1.11 offenses against, not tolerated by
perceived this lost scripture, 1.14 Visnu, 2.84
wrote this book in Vrndavana, 1.5 praised
Sankarsana worshiped by Siva, 3.1-4 by Brahma, 2.80-91
Sankirtana by Narada, 3.1-4, 3.9, 3-13-15, 3-20-31
as Gnanda-rupa, 1.9 praises
bestows liberation, 1.9 Prahlada, 3.75, 3.79-86
as method for becoming a servant of residents of Vaikuntha, 3.43-49,
the gopis, 7.155 3.62-63
pleases Parvati, 3.34 Supreme Lord, 3.18
praised, 1.9 rebukes Narada, 3.10-11
preached by Narada, 7.143 as recipient of Krsna’s mercy,
as Sanatana Gosvami’s ornament and 2.80-91, 3.1-4
life, 1.9 refutes Narada, 3.11, 3.16, 3.36—42
Sarvabhauma Bhattacarya describes Lord reminds Narada that Krsna is in
Caitanya’s gift to the world, 1.3 Dvaraka, 3.71
Satyabhama saved by Supreme Lord, 2.87-88
behavior of, after fit of jealousy, 7.89 seen by Narada, 3.1-4
does not come to the palace, 7.71 worshiped by Krsna, 3.40
dragged away from Krsna by Kalindi, worships
7-49 Sankarsana, 3-1-4
ready to serve Krsna in jealous pride, Vaisnavas, 3.54
7.87 Sivaloka, Siva displays full splendor on,
rebuked by Krsna, 7.90-91 2.97-98
rebukes Rukmini, 6.55-56 Skanda Purana, hari-nama praised by,
sent for by Krsna, 7.86 1.9
Separation. See Viraha-bhava Soma frees demigods from death,
Siva disease, and old age, 1.69
abode of, 2.96-98 Southern king
and Brahma not equal, 3.1-4 country of
can give liberation, 3.27 described by brahmana, 1.45-57
at churning of Milk Ocean, 2.89-90 seen by Narada, 1.59-60; 1.61
directs Narada directs Narada
to Prahlada, 3.75-86 to the demigods, 1.66-69
to Vaikuntha-vasis, 3.42-53; 3.62—63 to Indra, 1.70-76
displays full splendor on Sivaloka, Narada directed to, 1.45-58
2.97-98 praised by Narada, 1.61-62
866 / APPENDIXES

Southern king (continued) Supreme Lord

as recipient of Krsna’s mercy, 1.45 mercy of (continued)
refutes Narada, 1.64-65 praised by Lord Siva, 3.18
worships Lord Acyuta, 1.55 proof of His favor, 4.27
Spiritual world. See Vaikuntha revealed only by pure love, 4.34
Sri (Laksmi) saves Siva, 2.87-88
blesses _ vision of, in holy abodes, 4.34
demigods with power, 3.65 See also Visnu
Hanuman, 4.6 Svetadvipa visited by Brahma, 2.42
did penances to get Visnu as her
husband, 3.66
as fickle, 3.67
T
follows Visnu in all His incarnations,
3-67 Tapas, meaning of, for devotees, 4.78
praised by Parvati, 3.64—67
Rukmini as, 3.72-73
as ruling goddess of Vaikuntha, 3.64
See also Maha-laksmi
U
Srimad-Bhagavatam Uddhava
glories of, 1.21-23 advises Krsna
Pariksit eager to reveal essence of, not to write letter to Vraja-vasis,
1.19 6.97
praises hari-nama, 1.9 that He must visit Vrndavana, 6.98
systematic study of, required, 1.21-23 asked by Krsna about Vraja-vasis, 6.77
Sudharma hall, taken from Indra by assumed body like Krsna’s, 5.124
Krsna, 2.19 attracts devotees’ hearts, 5.125
Sukadeva brings queens back to the palace, 7.69
in ecstasy Over gopis, 7.158 dainya in, 6.19-21
follows mood of Vraja-vasis, 7.117 describes
praised by Krsna, 7.117 circumstances of Nava-vrndavana
Supreme Lord trip, 7.72-85
abode of, unapproachable, 2.27 love for Krsna, 6.25
Brahma instructed by, 5.11 lovers of Krsna, 6.25
Brahma worships, 5.10 sweetness of Krsna’s mercy, 6.25
conquered by His concern for Vraja-vasis’ condition, 6.80—92
devotees, 4.85 Vraja-vasis’ desire, 6.79
demigods try to approach, 5.10 ecstatic songs of, in Vraja, 6.27
difficult to find, 2.52 humility of, 6.1921
full in qualities, 4.21 jealousy of, 6.19-21
gave pure devotion to Prahlada, as Krsna’s
5-16-17 adviser, disciple, servant, friend,
kills demons without giving 5-116
liberation, 5.16—17 minister, 5.122
liberation given by, rarely, 5.15 most dear devotee, 6.14-18
lives with devotees in this world, 2.95 massages Krsna’s feet, 5.124
mercy of in Nava-vrndavana, hiding, 7.14
only to devotees, 2.65 obtains Krsna’s mahd-prasdda, 5.120
by punishment, 5.29 ordered to bring Satyabhama, 7.86
 GENERAL INDEX / 867

Uddhava (continued) Vaikuntha (spiritual world)

praised residents of (continued)
by Krsna, 6.14, 6.16-18 as free from selfishness, 3.58
by Narada, 6.14-18 bring jivas back to Krsna
by Yadavas, 5.116-125 consciousness, 3.46
pride of, crushed in Vrndavana, 6.24 have sac-cid-dnanda bodies and
promises to make Krsna return to powers, 3.45
Vraja, 6.91 as immune from sinful reactions,
receives Krsna’s mercy, 5.116—-125 3.58
refutes Narada, 6.24-26 never belittle anyone, 3.48
sees condition of Vraja-vasis, 6.92 praised by Lord Siva, 3.42-49,
sent by Krsna on His missions, 5.119 3.62-63
stays by Krsna’s side, 5.118, 5.128, 5.13 promote devotional service, 3.46,
wants to prevent Krsna’s reentering 3.50
trance, 7.118 pure devotion of, 3.43
Ugrasena see Lord Visnu in person, 3.48
delights in carrying out Krsna’s as SIIMAN, 3.53
orders, 5.130 two types of, 3.43
deprived of Krsna’s company, 5.129 visiting the material world, 3.46,
praised by Narada, 5.107—110 3.54 %
Uttara worshiped by Lord Siva, 3.54
advised by Pariksit Vaisnavas prefer sometimes to live
how to worship Krsna, 7.159 in, 3.62
to take shelter of the gopis, 7.154— wherever Vaisnavas live is, 3.60
155, 7-159 Yudhisthira can attain, 4.113
to worship Gopala Krsna, 7.154— Vaikuntha-vasis. See Vaikuntha,
155 residents of
asks Pariksit to extract essence of Vaisnava
Bhagavatam, 1.18 word defined, 1.12
heard Brhad-bhagavatamyta, 1.1517 See also Brahbmana, Vaisnavas
Vaisnavas
dear to Lord Siva, 3.59

V enjoy viraha-bhadva, 7.127

face two kinds of danger, 5.2-3
Vaikuntha incarnation, 2.22 meaning of tapas for, 4.78
Vaikuntha planet in this universe, 2.22 as the only recipients of Supreme
Vaikuntha (spiritual world) Lord’s mercy, 2.65
anxiety nonexistent in, 3.62 praised in Srimad-Bhdgavatam, 3.77
devotional service in, 3.49 prefer sometimes to live in
Laksmi is ruling goddess of, 3.64 Vaikuntha, 3.62
as ocean of bliss, 3.51 Supreme Lord praises, 1.3
praised by Narada, 3.68-69 transcendental even in material
praised in the Puranas, 3.44 bodies, 3.61
pure love of Krsna in, 3.52 wherever they live is Vaikuntha, 3.60
residents of worship the Supreme in various
as free from false pride, 3.44 aspects, 5.8
as free from restrictions of karma, Vamana
3.46 and Bali, 3.82-83
868 / APPENDIXES

Vamana (continued) Vraja

as Indra’s younger brother, 2.11, 2.16 Krsna in (continued)
met by Durvasa, 4.13, 4.33 not an ordinary child, 7.108
as partial expansion of Krsna, 5.8 shows special beauty and love, 1.5
protects Indra, 1.76, 2.5-6 special mood of, 7.100
returns Indra’s kingdom, 2.17 tends cows and pleases gopis, 1.5
tells Indra to worship someone else, Krsna decides to write a letter to,
2.26 6.95-96
worshiped Krsna does not return to, why,
by demigods, 2.5 7-95-96, 7-99
by Indra, 2.6-7 Krsna outside of
by Kirtidevi, 2.5 experiences separation, 6.63—68,
Vasu Drona, 7.76-78 6.113, 6.123-124
Vedic rituals vs. pure devotion, 1.37 feels less able to satisfy devotees,
Vidura, 5.40 7.74
Viraha-bhava residents of. See Vraja-vasis
as highest essence of ecstasy, 4.116, Padmavati on animals’ suffering in,
7.127-128 6.112
experienced by the Vraja-vasis, 7.96 Padmavati on Krsna’s being abused
in Krsna’s manifest pastimes only, 7.99 in, 6.43-45
pain of, is a false appearance, 7.128 plants of, are pure devotees, 5.24
Visnu qualifications for hearing /i/d of, 1.18
doesn’t tolerate offenses against Siva, residents of. See Vraja-vasis
2.86 Rohini describes charm of, 6.106—111
as father of Brahma, 2.30 Rohini respected in, 6.28
followed by Laksmi in all Rohini’s experience in, 6.36-38
incarnations, 3.67 three special places in, 1.5
Laksmi did penances to obtain, 3.66 Uddhava in
seen in person by residents of has his pride crushed, 6.24
Vaikuntha, 3.48 sees state of residents, 6.79-92
Siva is nondifferent from, 2.86, 3.1-4 sings ecstatic songs, 6.27
Vaikuntha incarnation of, 2.22 Uddhava insists on Krsna’s visiting,
worshiped in heavenly planets, 6.98
2.2-§ Uddhava promises to make Krsna
See also Supreme Lord return to, 6.91
Visnu-bhakti-candrodaya on standards See also Vrndavana
of Deity worship, 2.5 Vraja-vasis
Visnu Purana, praises hari-nama, 1.9 abandon homes after Uddhava’s visit,
Visvakarma, 7.9 6.92
Visvarupa killed by Indra, 2.18 accept jewelry from Krsna, 6.88
Vraja Balarama describes misery of, 6.58-
free from violence and theft, 6.11 61, 6117-122
Krsna compares His happiness in, to death of, in forest fire likely, 6.122
Dvaraka, 7.106, 7.114—116 death would be relief for, 6.120
Krsna in happy to have Krsna with them,
eternally, 1.5, 7.99 6.36-38
happiness of, 6.106—-111, 7.106-109 Krsna afflicted by separation from,
ignores demigods and sages, 7.109 6.63-68, 6.113, 6.123-124
 GENERAL INDEX / 869

Vraja-vasis (continued)
Krsna asks Uddhava about, 6.77 Ww
Krsna decides to write letter to, Worlds. See Lokas
6.95-96
Krsna describes
His indebtedness to, 7.93
His love for, 7.92 Ne
mood of, 7.95-98 Yadavas
Krsna punishes, 5.29 consider Narada more fortunate than
lose hope that Krsna will return, themselves, 5.132
6.90 cry seeing Krsna’s and Balarama’s
perfection of life via following in distress, 6.125
footsteps of, 7.10 give up desire to attain heaven,
reminded by Nanda that Krsna 5.103-105
promises to return, 6.85—86, helpless without seeing Krsna, 5.132
6.87 ignore their material assets, 5.106
react to hearing Krsna’s flute, 6.105 Krsna abandons, 5.117
Rohini describes love Krsna purely, 5.56
dedication to Krsna of, 6.29-32, praise
6.39-40 Krsna, 5.114—115
as if forgotten by Krsna, 6.48 Uddhava, 5.116-125
Krsna’s forgetting, 6.47-48 praised
need of, to see Krsna, 6.103—105 by Narada in their assembly,
selflessness of, 6.39-40 5-100-106
Rukmini describes, as remembered by Yudhisthira, 5.56
by Krsna, 6.50-54 receive Narada, 5.97—99
separated from Krsna only in His seen by Narada, 5.91-96
manifest pastimes, 7.99 Yadus. See Yadavas
Sukadeva follows the mood of, 7.117 Yamuna
suffer separation from Krsna, 7.96 glories of, 1.6
Uddhava begs Krsna to reconsider Krsna mistakes ocean for, 7.50, 7.52
writing a letter to, 6.97 in separation from Krsna
Uddhava describes became emaciated, 6.117
condition of, 6.79-92 dried up, 6.121
only desire of, 6.79 as special place in Vraja, 1.5
Uddhava promises to make Krsna Yasoda spoken to by Krsna in Nava-
come back to, 6.91 vrndavana, 7.29-32
Vrndavana Yogamaya expands as Parvati, 3.33
free from violence and theft, 6.111 Yudhisthira
Krsna returns to, 2.29, 7.99 Asvamedha performed by, 4.113
replica of. See Nava-vrndavana attached to brothers and wife, 4.118
Rohini describes charm of, blames himself for killing saintly
6.106-111 persons, 5.53
Rohini respected in, 6.28 can attain Vaikuntha, 4.113
as special place in Vraja, 1.5 consults about bringing Krsna,
Uddhava’s pride crushed in, 6.24 5-2-3
See also Vraja as eldest Pandava, 4.112
Vrtra killed by Indra, 2.18, 2.21 fame of, 4.114
870 / APPENDIXES

Yudhisthira (continued) Yudhisthira (continued)

glorified Krsna via Rajastya sacrifice, Narada refuted by, 5-47-56
5.49, 5450-51 praises Yadavas, $$
greets Narada, 5.3-4 Rajastya and Asvamedha performed
history of, 4.12—115 by, 4.113
Narada directed to Yadavas by, 5.56, received his prestige from Krsna, 5.36
5-89 : rules out of love for Krsna, 4.112
 INDEX of
SANSKRIT VERSES

THIS INDEX CONSTITUTES a complete listing of the Sanskrit

texts of this volume of S77 Brhad-bhdgavatamrta, arranged in
English alphabetical order. A listing is included for each half
verse (that is, for each set of two pddas). The Sanskrit translitera-
tion is followed by the chapter-verse reference.

d-balyat kantakaranye 6.43 agra-pujd-vicdradau 5.38

d-bdlyato yasya hi krsna-bhaktir 4.4 agrato nibsrta gas tvam 7.36
abbigamya tam asritya 2.99 agre sevaka-vat tisthan 5.109
abhipretya harenoktab 3.70 aham ca tat-priyo ‘bhuvam 4.61
abhirinam hi ddsyaya 7.75 dham na bhagavan krsna 2.57
abbistarpayitum muktis 2.84 daham sri-vasudevena 6.31

abravit parsvato viksya 7.28 aham vardkahb ko nu syam 1.44

acanto lepito gandhair 7.149 dhedam diyatam yad yad 6.69
dcaran balir indratvam 2.15 db kamsa-matah kim ayam 6.103
adhitani purdnesu 3.76 ah kim uktam ayodhyayam 4.92
adho loke tu daiteya 2.75 ab kim vacyam param tasya 1.75
adhuna patitds tata- 5.77 ab kint vacydnavacchinna 3.31

adhuna raksakabhavan 6.112 abo alam Slaghya-tamam yadoh 5.101

ddhuna tu sa evdham 7.114 aho batdcyutas tesam 6.43
dadhuna vancitds tena 5.74 aho bata mahdscaryam 5.41
adrsta-purvam asmabhibh 6.1 aho bata mahat kastani 3.36
ddrsta-purvam vraja-vesam 7.46 aho bata mahat kastam 6.82
ddrsyamane ca mayi pradipta- 7.97 aho bata maya tatra 7.116

adurdd dehali-prante 6.7 aho bhamini janihi 7.106

adya kena niruddho ‘sau 7.122 abo bhavddrsam tdto 4.97
adyapi drstva kim api svapan nisi 6.54 aho bhavdn eva visuddha- 4.67
adya prabhate bho matar 7.29 aho brahmadi-dusprapye 3.28
adyatyagdd a4gamanasya veld 5.132 aho karunya-mahima 3.49
ago bhagavata svasmin 2.86 abo kim apare srimad- 4.117
872 / APPENDIXES

aho krsna-rasavistah
7.157 anusdlvadi-dustanam 7.58
abo maha-prabho bhakta- 4.85 anyabhir mahisibhis ca 7.148
aho mahdscaryataram 5.108 anyac ca tasya madhatmyam 2.36
aho narayano bhrata 2.1% anyais ca sva-janaib sdkam 1.57
aho na sahate ‘smakam 3.86 anyatha kim visalayam 4.29
aho ntinam sa eva tvam 2.53 anya-vasara-vat kale 7.32

abo pravrttasi mahatitva-varnane 5.30 anye ‘vataras ca yad-amsa-lesato 5.9

aho sada madhava-pada- 5.124 anyonyam citra-narmokti- 5.93
aho sarve ‘pi te muktab 2.85 dpadabh prarthitds tasmin 5.85
daho smarati citte pi 6.48 adpadbhyo yam asau raksan 1.76
aho tat-paramdananda- 3.5% aparadham maya kim te 7.42
aho vicitra-gambhira- 3. 18 apdsaram kim anyais tan 2.79

dhuyamano hastabhyani 7.25 aprapyagre gavam sange 7.38

aihikamusmikdsesa- 3.56 apurvatvena tasyaiva 5.26
aihikamusmikis citrab 5.50 apy asddhadranam prema 6.66
ajanann iva papraccha 6.76 apy uktdsravanat purvam 6.71
ajna-palana-matraika- 5.130 aradhana-balat pitror 2.23
Ajnayatmesvarasyatra 4.49 are bale ‘ti-vdcdle 6.112

akasa-yanda vidhi-rudra-sakrab 7.111 are prema-parddhind 4.82

dkasmikam idam brahmams 6.11 are satrajiti ksina- 7.90
akhandam khandavakhyam me 2.20 arta-prani-daya moksa- 4.18
dkrosanti ca tad dubkham 6.45 arubyalaksitas tarksyam 7.68
akrsta-pacya sa bhumir 1.53 a-Saisavad
yah prabhu-pdda- 5.123
akrsydslisya sammattah 3.6 asaktas tad-vacah sodhum 6.57

akrura-vaktrat prathamani 5.33 asakto ‘tyanta-sokarto 6.85

dlaksya kim idam kvaham 7.54 asampanna-sva-vag-jala- 3.82
dlaksyoktah punas tena 2.92 ascaryam atra kim murkhe 7.77
dlankarair bahu-vidhair 7.149 asesa-trdsa-rahito 4.42
dlinganam cumbanam apy 7.48 dsinam pranaman bhaktya 3.8
amusam dasyam icchantt 7.155 asmaddyso visayino 2.82

amusya durbodha-caritra-varidher 5.59 | asman varicayato bhratur 6.58

anantaram uvdcoccaib 3.17 asman vibaya kutrapi 5.117
ananya-sddhyam tad viksya 6.60 asmasu yat tasya kadapi dautyam 5.57
andthayab sa-putraya 5.83 asmin nanda-yasodabhyam 7.78
८11717८1 svapna-vighnena 7.32 dsravyd-sravand]
jatam 2.56
anna-pdnddi-sahite 7.120 astam vananya-bhavanam 4.99

antab-prakosthe suptasyd 6.6 ds tan Sri-hari-ddsa tvam 6.29

anubhutasya caitanyd- 1.11 astaud vivyrtya tasmims ca 3.9
anugraha-padam viddhi 2.30 astu tavad dhitam tesam 6.67
anugraha-prasddo yas 6.35 astu tavad idanim tad 7.44
anugraho mayi snigdhair 4.72 dsvadanam sri-viduraudanasyda 5.40
anugrabyas tvayety ukto 2.24 asvamedhadi casmakam 5.71
 INDEX of SANSKRIT VERSES / 873

asvatantram bhayakrantam 1.64 avakra-bhdva-prakytav 4.100

asyabh sandarsanat tasdm 7.103 avare kimi na jandsi 7.91
ASVA NA SVATZA-VA;VASVA 2.14 vaso jagdad-isasya_ 2.63
asyopakalpayante sma 6.40 avasyakam samdapyddau 1.28
ata eva bhavan atmd- 3.33 avatirno st bhii-bhdra- 7.56
ata eva 171८1)त svasya 7.99 dvayor mukti-datrtvam 3.41

atab sri-madhu-puryam yo 5.13 avijnayantaram kincit 6.50

atas tad-darsana-tyaktah 5.85 avirbhiyadadad bhadgdn 2.40
athabhinandanayasya 3.70 ayam eva hi kim tesu 6.35
atha brahmdanda-madbye ‘smin 2.80 ayam eva maha-visnoh 1.39
athagatam guru-grhat 6.33 ayam eva varah prapto 7.142
atha krsndgrajah praptah 7.18 ayam hi tat-tad-vipinesu 6.106

atha ksanam lajjayeva 5.45 aye matar aho bhadram 4.54

atha ksanam nisSasvasa 4.93 ayodhyayam tadanim tu 4.90
athapi sahajavydja- 4.100 baddhah svargapavargeccham 5.104
atha praydge gatva tan 7.150 baddhva samraksitasyatra 4.32
atha sri-rudra-padabja- 3.5 bahu manye tad dtmanam 2.66
atha sri-rukmini devi 7.81 baladevam krta-sndnam 7.121

atha Sri-yadavendrasya 5.58 baladevo devaki ca 6.7

atha vayu-puranasya 2.96 balad utthapayan dhrtvd- 7.21
atha visnum nijavdse 2.8 balyad arabhya tair yat tat 6.66
dtmanam anusandhehi 7.56 balya-krida-kautukenaiva te te 7.108
atmana maritd ye Ca 5.21 balye na sambhavet krsna- 4.16
atmanam nitya-tat-kirti- 4.50 bandhu-vatsala ity asa- 5.88

adtma-tattvopadesesu. 4.30 bhagavad-bhakti-margadi- 6.22

ato bahu-vidha deva- 4.112 bhagavad-bhakti-rasikd 3.54
ato brabmaddi-samprarthya- 3.27 bhagavad-bhakti-sastranam 1.1
ato hi sarve tatratya 3.63 bhagavad-vacanani tvam 3.76
ato hi vaisnava-sresthair 3.14 bhagavad-vacanany eva 6.16
ato hi ya no bahu-sddhanottamaih 7.83 bhagavan ayam arjunds ca tat- 5.37

ato 'rthitam mayd yajna- 5.49 bhagavan iva satyam me 3.59

atosayad yatha-nyayam 1.35 bhagavann avadhehi mat-pitur 4.38
ato ‘syaitadrso bhavas 7.80 bhagavann uktam evdsau 5.128
ato ‘tra murali tyakta 7.115 bhagavan sri-guro sarvam 4.16
ato ‘tra tasya4gamane 5.87 bhagavantam haram tatra 3.1
ato ‘yam avayoh praptab 7.78 bhagavaty arpitais tadvad 1.34

atragatya ca ye drstab 7.137 bhajamano ‘khilan lokan 1.55

audasinyam bhajams tatra 2.21 bhajantah paksi-vrksddi- 3.47
avabhyam api mahatmyam 7.79 bhajati sarana-kama vaisnavadis 1.8
avadhana-prasdado ‘tra 6.80 bhaktim tam prarthya tam prapyd- 5.23
avadhapyaha matsaryat 6.21 bhaktir ८711८ ’stu tasmin me 2.66
avadhirita-sarvartha- 2.81 bhaktir eva vria yena 3.81
874 / APPENDIXES

bhakto bhakti-prado visnor 3.37 bho nidharaya deveti 5.110

bhaktya bhavantam aradhya 3.15 bho vaisnava-srestha jitas tvayeti 4.13
bhaktya vitayamananam 2.38 bho vatsa tava matadya 7.35
bharata-jyayasi prestha- 4.103 bho vidvad-vara tatratyd- 6.77
bharatakhyanam adbhutam 1.13 bho yadavendra-bhagini-sutd- 5.90
bharya ramddaya utdnupamd 6.15 bhratar uddhava sarva-jna 6.68

bhava-bandha-cchide tasyai 4.68 bhraty-bharyda-sutaih pautrair 1.57

bhavadbhih pujantyo ‘tra 2.25 bhrsam nandisvaraddims ca 3.2
bhavadiya-pura-strindm 5.41 bhrsam papraccha kim briise 3.6
bhavams ca vaisnava-drohi- 3.24 bhumau kvapi skhalati patati kvapi 6.4
bhavan eva krpd-patram 2.46 bhumav evopavesyamum 5.98
bhavan prabhur aham dasa 4.68 bhunjano yajna-bhagaugham 2.34

bhavan pratyetu satyam me 7.62 bhusanddini drstvocur 6.81

bhavan svayam agatvd tu 6.90 bhusitam mada-kalapi-kokila- 6.110
bhavan viprendra krsmasya 1.41 bhuta-prayatma-lokiya- 2.62
bhavata cet tadaranye 7.33 bhiitavisto mahonmdda- 6.3
bhavatad bhavatah prasddato 4.36 bhitva parama-visvastda 5.51
bhavatas tatra yanoktim 6.86 brabmadayah kancana 5.10

bhavate bhagavatyai ca 3.27 brahmadinam bhdsane darsane 7.109

bhavato ‘nugrahe bhaktau 7.135 brahmaddi-samprarthyam upeksya 4.9
bhavat-parsadatam ninye 3.23 brahmanaiva samadhau khe 5.11
bhavat-pritim samdlocyd- 6.88 brahmanandas tulam narhed 3.51
bhavat-priyatamesena 5.61 brahmandabhyantare tasya 2.93
bhavatsu tasyapi krpd-viseso 5.32 brahmanda-karya-carcartham 2.43

bhavatsv api sneha-bharam 5.34 brahmandam vyadpya sanjato 7.1

bhavaty evarpayam dsub 6.117 brabmandasyesvaro nityam 2.47
bhavavistah sada visnor 3.29 brahmandavasyakapara- 2.61
bhavet sa eva vaikuntho 3.60 brabma-rudradi-dustarkyam 4.91
bhimaseno mama bhratda 4.86 brahma-tat-tanayddinam =4.25
bhisane durgame dustda- 6.101 brahbmesadin kurvato ‘pi 4.7

bhismadibhib prahara ye 5.62 brhad-vrata-dhardn asmams 4.110

bhisma-dronddi-hananadn 5.66 brhaspati-prabhrtibhib 2.3
bho arya tan-mahadscaryam 7.33 bubhuje bhagavadbhyam sa 7.147
bhogambaraddi-samagrim. 1.31 catur-vaktro ‘sta-karndnam 2.55
bho gandharva-kalabhijna 2.13 cauryendiva samddaya 7.38
bhoga-sampddandydsya 7.70 cira-gokula-vdsena 6.28

bhogyam madbyahnikam cdtu- 7.39 ciram go-rasa-danena 6.100

bhoh krsna-padabja- 5.100 cirena dvarakam gantum 5.35
bhojanartham ca tendiva 7.120 citrah kati kati svapna 7.29
bhojanodvaha-sayanais 5.103 citraketu-prabbrtayo 3.25
bhojayitud tato ८1711611 1.35 citrati-citrai rucirair vibdrair 7.107
bho 17161८1" nava-nitdti- 6.50 cukrosa narado modaj 4.58
 INDEX of SANSKRIT VERSES / 875

dadarsa ca tatas tesu 2.39 durac chri-ndrado drstvo- 1.38

daityebhyo varunendrddi- 6.37 dtirad drsti-pathe ‘tisthan 7.14
danda-pranadma-nikaraib 5.90 durad drstva munir brsto 3.3
darsayan yukti-caturyam 6.86 durita-haranadn mukter bhakter api 1.4
dasab sakha vahanam dsanam 4.65 durvdsaseksito ‘traiva 4.33
dasasvamedhike tirthe 1.26 durvitarkya-taram lild- 3.17

duschedaih prema-sambandhair 5.104

dattvambaram mtirdhani supta- 6.54 duskaram me babhuvatra 7.115
dattva niskantakam rajyam 5.86 dustan sambara tac-chistan 7.57
dattvestan yajamanebhyo 2.42 dusto nirdamyadsu nibsarito ‘sau 7.108
daya-visesa-visayah 3.63 dvabhyam yuvabhyani 6.74
desas ca deva-viprebhyo 1.52 dvarante naradas tisthed 7.121

deva eva dayda-patram 1.66 dvare tadrg avasthanam 3.83

devaki-bhismajadinam 6.93
devaki-rohini-drstam 7.147 dvi-guni-krtya mad-bhartra 6.75
devaky are punya-hine 7.74 ekada tirtha-murdhanye 1.24
devanadm yadavanam ca 7.15 ekab sa me tad-vraja-loka-vat 7.117
deva-pujotsavdsaktds 1.59 ekab srjati paty atti 2.47

devarse ‘Ipayusam svalpai- 1.64 eka-murtis trayo deva 2.26

devarsi-pravaro ‘mibhib 5.99 eka-patni-vrata-dhare 4.101
devarsir vadayan vindm 2.12 eso ‘ham agata-praya 6.95
devim comam prasamsantam 3.3 etad evati-kastam nds 5.48
devo gurur bandhusu matuleyo 5.7 etadrsam tad-vraja-bhagya- 7.118
dhairyam dharmam yaso jndnam 4.75 etan mahakhyana-varam mahd- 7.160

dharma-rajena tam dvari 5.3 etat-prasdda-yogyds (८ 6.82

dharma-rajo ‘bravin matr- 5.45 etat satyam dsatyam va 7.113
dharstvam mamaho bhavatam 5.44 evam agre saran gobhir 7.53
dhavan gatvantike tasya 1.39 evam astv iti sanandam 7.145
dhrsto ‘ham vancitas tena 2.77 evam adsvasanam premad- 6.96
dhusturarkasthi-mala-dhrg 2.82 evam matah prarthayam asa 7.134

dhyayan banasya dauradtmyam 4.31 evam rasdntaram nitvd- 7.60

dina-nathaika-Saranam 5.115 evam sambhasya jananim 7.34
divya-puspa-phala-pallavavali- 6.110 evam santarpitdSsesah 1.36
divyati-divya-sangitd- 5.92 evam vadan ndrado ‘sau 4.12
dravydny ddau prema-cibnani 6.87 gandharvadibhir dnanddd 4.56
drona-bhismadi-guravo 5.53 gangam murdhni vahan harsan 2.83

drstam hi saksad asmabhir 1.42 gantasmiti mukhe briite 6.62

drstas cirat krsna-kypd-bharasya 4.4 garbha-stho yady api tvat ke- 3.844
drste 17 Sdmyen mayi tan na 7.96 garudas copari vyomnah 7.17
drsto ‘dya bhagavad-bhakti- 3.30 gatah kutra vayasyah stha 7.5%
drstvud na gamyate tatra 7.99 gata-parama-dasdntam yasyd 1.1
dubkha-Ssalyam ato brahbman 5.64 gato vahanatam bhartur 4.47
876 / APPENDIXES

gatva kimpuruse varse 4.53 hum hum devaki nirbuddhe 6.99

gatva prasangd-sangatya 6.61 icchanti sarvada sviyam 6.39
gavam keva katha krsna 6.116 icchet punas tadrsam eva bhavam 7.128
gdvo gatvosasi vipinatas ta 6.111 idam akarnya bhagavan 6.63
gavo vrsa vatsa-gana mrgds Ca 7.111 idam hrdayam adyadpi 6.65
gayam gayam yad-abhilasata yat 6.27 idanim bhavadiyena 5.20

gayan nrtyan bahu-vidham 7.146 idanim paramam kdstham 5.28

gopalaib krivamadnam me 2.20 idanim sddhita-svartho 6.41
gopala-nari-rati-lampatam tam 7.87 idanim yad vraje gatva 6.24
gopinam mabima kascit 7.156 ihaiva madnusyd-vapusy AVapPa 5.124
gopinam vitatadbhuta-sphutatara 7.158 imam prabhum vacam udara- 4.67
go-rasam bhaksayet kincid 6.44 indrasya VACANaM STULVA 2.37

govardhano ‘bhiin nico ‘sau 6.121 istant phala-miulani 1.53

govardhano jayati Saila-kuladhirdjo 1.7 ttabk prabbrti kartavyo 4.14
govinda-devas tv anucdrayan ga 7.50 1/7pragayan rdsanam Munir 5.30
go-yiithais tadrsair yuktam 7.8 iti Srutvd tu sabasa 3.16
gravo ‘pi rodity asaner 6.32 ittham indrasya saubhagya- 2.12
gubo dasaratho /py ete 5.18 ittham mabatmyam udgayan 2.54

guroh prasddatas tasya 1.21 ittham prajalpatabhiksnam 7.25

gurum pranamya tam gantum 2.92 ittham prasanga-sangatya 7.62
hantimad-ddi-vat tasya 4.20 ittham sa-parivarasya 7.1
hantimad-gaditam tesu 5.6 ittham sa-puspa-viksepam 7.45
hanumams tu maha-bhagyas 4.40 ittham tasydvaloko ‘pi 2.29
hanuman jambuvan sriman 5.18 ittham yukti-sabasraih sa 2.35

harer bhaktau pravrttanam 4.17 ity-ddi-Sastra-Vacanam 2.26

harer bhaktya param prita 3.46 ity-adyab sdksinas tasya 4.27
hari-bhakti-balavegdd 3.57 ity evam sa-camatkaram. 7.55
harsaya tesam kriyate vidhiryo 7.96 ity evam Siksito mdtab 2.100
harsena vadayan vinam 1.60 ity evam upakaro ‘dya 7.131
hata-prayasya banasya 3.22 ity uktva hanuiman matah 4.84

hatdri-vargo visranto 6.47 jJagada bhagavan kruddho 7.61

haya uccathsravd yasya 1.72 jagada naradam natvd 4.93
be krsna-bhrataras tasya 5.25 Jagad-tsataya yat tvam 2.10
hela-vilanghitagadha- 4.43 Jagad-isatva-mahatmyad- 3.9
be man-matar idanim tvam 6.5 jagad-ranjana-siladhye 4.102
he sri-rukmini nidrayam 6.55 jJagad-vilaksanany adya 6.17

hinam rodayase dinam 4.70 Jagau sarvan ca pitroktam 3.4

hiranyakasipur dusto 2.67 Jara-hata-vicard ऽत 6.42
hitam evakrtatyantam 7.124 Jarasandhadayo bhiipa 7.30
hrd-yanatah sri-sutale gato ‘ciradd 4.1 Jatantas-tapatah Susyan- 6.113
brstab svam babu manye sma 2.78 Jatasayaiva fivanti 6.118
hrt-prapta-bhagavat-tat-tat- 6.20 Jati-varndsramadacara- 3.56
 INDEX of SANSKRIT VERSES / 877

jaya krsna-prive padme 3.69 karosy evam api sviyd- 4.85

jJaya-Ssabdatr vaddya-gita- 2.4 karoti vasatim nityam 3.67
jJaya-sampadakas tasya 4.48 kartavyo ‘nugrahas tend 5.77
Jaya Sri-janaki-kanta 4.58 kasminn api prajna-varair vivikte 5.12
Jaya Sri-kamala-kdnta 3.68 kdtarydd gaditam kysna 6.67
jayati jayati krsna-prema-bhaktir 1.8 katham api sakrd attam mukti-dani 1.9

Jayati jayati namananda-rupam 1.9 katham asman mahd-nican 5.112

Jayati jayati vrndaranyam etan 1.5 kathancana smdranam eva tesam 7.129
1८11८17 kanaka-dhama krsna- 1.3 kati varams ca krsnena 3.15
jayati mathurd-devt Srestha 1.4 kati varan ito daitya- 2.14
jJayati nija-padabja-prema- 1.1 kauravavrta-sambiya- 5.119
Jayati tarani-putri dharma-rdja- 1.6 kausalyd-nandane srimad- 4.104

jaya vaikuntha-loketi 3.69 ke te varaka hantavyda 7.6%

jitas tvaya yasya tavanubhavat 4.5 kevalam paramam dainyam 7.153
fita-vak-pati-naipunya 5.113 kevalam tan-mahd-prestha- 3.84
jivan-mrtanadm anydsam 6.32 kevalam yatu tatraisa 7.9
jnanam viraktir bhaktis ca 3.65 kim api kim api brite ratrau 6.57
jnatva tam yadavo ‘bhyetya 5.97 kim api kim api kurvan jagrad 6.56

jnatvokto yadu-rdjena 5.127 kim briyam param atraste 3.84

jnayate hi tvayapy etat 2.91 kim ca mam praty upendrasya 2.19
kadacil loka-drstyapi 3.20 kim tasya saubhagya-kulam hi 5.123
kaddcin mdtar me vitara nava- 6.52 kim vaktavyam krpa-patram 2.35
kadacit karya-gatyaiva 4.33 kim va mad-visaya-snehd- 4.107
kadadcit Raryd-yogenda 5.55 kint va sa-sneha-kataryat 4.77

kadacit pandavagare 2.28 kim yayam naimisam dtiram 4.35

kadapidam candravali kim 6.52 kinicid uccadrayaivaisam 5.37
kaku-stutibhir 4८711८1 5.35 kinicit karoty utamusya 5.68
kalanemir hiranydkso 5.16 kintu daksina-dese yo 1.4
kama-dhug gaur upavanam 1.72 kintu tenddbundjasram 4.95
kamald-ldlyamananghri- 3.48 kintv aiccham praptum dtmestam 5.78

kam apy Glokya devibhib 7.73 kintv aneka-mahd-yajno- 5.73

kama-riupa-dharah kalpa- 1.73 kintv asmdsuddhavabh sriman 5.116
kamsddayah kdaliya-piitanddya 5.29 kintv idanim api bhavan 6.119
kamscit pravaydso py esu 5.94 kirtyarpyamanam tambulam 2.5
kanistha-bhratriam yasya 1.75 ko ‘nyab patnya samam nrtyed 3.29
kanthe kadamba-malam ca 7.20 ko va nopadravas tatra 6.38

karabhyam pidadhe dharstyam 3.16 krivate rukmini-prapta- 7.90

karavani kim ity ८5177476 6.68 kypa-bharo ‘pi dubkhaya 5.67
karmana yena dubkham syan 5.65 krpam tanoti bhaktesu. 2.65
karnakarnitaya kincid 7.24 krpa-visesah krsnasya 5.83
karnau pidhaya rudro ‘sau 3.10 krsna-bhaktau pravrttis Ca 5.47
karne te kathayamy ekam 3.74 krsna-bhakti-sudha-pandd 3.61
878 / APPENDIXES

krsndc chivasya bhedeksd 2.86 kvapy akrosan plutibhir ayate 6.4

krsnam andayyd pasyama 5.3 lajjayavanata-Ssrimad- 4.101
krsndnugraha-vakyasyapy 1.65 lajjito drutam utthaya 3.16
krsna-prana-sakhab sriman 5.60 laksmi-samwvadhyamandanghrir 2.42
krsna-prasdda-janitah 4.115 kalyamanam aditya tan 2.3
kyrsna-prasadat tenaiva 2.84 latani kunja-punjani 6.117

krsna-premagni-dandahya- 4.116 lokanam loka-palanam 2.33

krsna-priya-jandlokot- 3.71 lokan sarvdn uddharan 4.6
krsnarpitannam bhunjand 1.46 lokayanto yato lokab 5.50
krsnas ca mahimdnami te 3.14 lokeso jndna-do 74177 3.37
krsnasya bhagini vaisd 3.33 loke vikhyadpayan vyaktam 1.40
krsnasya dayito ‘siti 1.25 loko néradyanasyapi 2.50

krsnasya karunya-kathds tu dure 5.29 lokottaram vijanidhve 4.83

krsnasyanugraho jpy ebhyo 4.19 mad-ddi-devatd-yonir 3.78
krsnadsya pritaye tasmdc 3.26 madaddi-rahitaib sadbhir 2.49
krsnasya tat-priyanadm ca 7.157 mad-anaptya tu rukminyd 7.101
krsnavisto yo 'smrtatmeva matto 4.6 mad-anuktam ca mahatmyam 4.53
krsnayam payayitva ga 7.52 mad-apta-vara-jato ‘sau 2.67

krsnena na tatha kascid 5.131 madhu-puryam ito gatva 7.30

krsnena Sakra-makha-bhanga- 1.7 madhuramala-sitambu- 7.52
krsnena sodham adhund 6.45 madhurani manojnani 5.80
krsnenavirbhiya tire mahabdheh 4.7 mad-iksandd eva vigadha-bhavo- 7.95
krsno vismrta-vaikuntho 5.105 madiyam sakalam dhairya- 6.18
krtabhivandanas tatra 4.63 maghe pratab krta-snanab 1.24

krta-katydyani-pujd- 7.104 maha-dayakaro yo ‘yam 5.114

krtanukampitas tvam yat 2.9 maha-divydsane datte 5.98
krtaparadha-van nando 6.85 mahd-dubkha-krd asmadkam 5.67
krtasydnugrabasyamsam 4.74 maha-dusta-nrpa-sreni- 7.102
(९11८ sarva-parityage 7.92 maha-guhya-mayam samyaR 1.23
ksanacintd-sukhinyd me 6.30 mahd-harir mahd-visnur 5.13

ksana-madtram ca tatratyair 6.103 mahd-jnani-varah krsno 5.66

ksanam nisvasya vismerah 6.78 maha-kallola-malabhib 7.53
ksanat svasthena devarsib 4.62 maha-mahima-dharabhir 2.90
ksarad-asrani sa-sneham 6.94 maha-mahima-pathodhih 5.115
ksipram svasyadnujasyapt 7.19 maba-manoharakaran 5.70
ksud-agni-vikalasyeva 4.116 mahda-narayanam brahma 7.4

ku-matib kamsa-mataha 6.99 mabanubhava bhavatam tu. 5.32

kuru-desam gato dhavan 5.1 mahanukampaya kincid 4.106
kuto ‘tab suddha-bhaktir me 4.31 maha-prabhoh prema-visesa- 7.83
kuverasyapi duscesta- 2.74 mahd-prasddam ucchistam 5.120
kuverena puradrddhya 2.93 maha-prasdda-rupannady- 1.50
kvaham sarvabhbimdndnam 3.36 maha-premnad gata moham 7.47
 INDEX of SANSKRIT VERSES / 879

maha-purusa-ripena 2.39 17761८5 tvac-chvasuran eva 5.5

mahad-rajadhirajayam 5.107 mathuraika-pradese tad 4.90
maha-rajadhirdje sri- 4.102 mat-kypa-visayah kiricit 7.138
maha-saubhdgya-mahima 5.107 mat-prity-utpddana-vyagra 7.124
mahda-saubhagya-mano me 6.24 matto ‘dhika-taras tat-tan- 3.53
maha-sokarti-janakat 7.103 matvadhuna vibayasman. 5.86

mahatam upadesasya 4.17 maya-baddhaniruddhasya 3.21

mahatmyam bhagavan vetti 4.19 mayabhibbiya daksadi- 4.14
mahattamo bhagavatesu yas tato 6.14 maya ca yasyeksana-vartma-vartini 5.9
maha-vibhutiman bhati 2.98 maya dattadhikaranam 2.72
maha-viro raghu-pater 4.42 mayda-yacanayadaya 2.17
mahad-visnu-priyo vind- 6.1 mayi nadrada varteta 3.39

mahimapi sa mam hitvd 7.106 mayopaskrtya sad-bhogyam 7.36

mahima-sravanakhyana- 2.44 mohita iva krsnasya 6.39
mabhisi yadu-rdjasya 6.70 mrea vibanga bhadndira- 6.116
mahodadhi-tate jpasyam 4.39 myrta ivonmadda-hatah kadacid 7.97
mdivam varo ‘surdnam te 2.70 myta-praya bhavan-matra- 6.84
mama loke svar-ddau ca 2.95 mubhub sankirtayam asa 5.6

mamapi paramam bhagyam 4.86 mukham dlokayam asa 6.114

mama pratyaksam evedam 6.36 mukta bhaktds tatha Suddha- 5.20
mama tan-mahima tathapy anur 4.36 muktan upahasantiva 3.47
mam kim aradhayed dasam 3.40 muktds tat-krpaya krsna- 2.85
manasasya ca bhavasya 6.62 muktim na nita bhaktir na 5.17
manasy api padam jatu 5.84 munayo 5714८150 vasyabh 2.10

manohara-taram citra- 4.109 mune viSistas tatrapi 1.70

manojna-saubhagya-bharaika- 6.13 muninam apy abhijnanam 4.96
mantri bhisag yodha-patih sahaya- 4.65 munindraj jaimineh srutva 1.13
manusyabh katicid bhratah 6.118 munindra-mandali-madhye 1.23
manusyad-loko yad-anugrahad 5.101 munin krtarthayaniti 7.150
manv-ddi-yukta VaSVAS Ca 2.31 munir jaya-jayodghosaih 7.132

manyate mayikam tat tu 4.21 muni-varya katham srimad- 4.70

manye ‘dhundtmanab Sighra- 5.87 mura-hara-dayita tat-pada-padma- 1.6
manye ‘travatarisyan Na 5.27 na daihikam kincana te na deham 7.95
maryadd-langhakasyapi 3.82 nadyo ‘tha meghah sa-carab 7.112
masi-karpara-patrani 6.94 ndham dtmdnam GSsase 3.77
mata ca devaki putram 7.70 na hi komalitam cittam 6.34

matab satyam tat-prasadan 7.159 na hi tad-dubkham asmdkam 5.117

mata prtheyam yadu-nandanasya 5.33 naicchan moksam vind dasyam 4.52
matar gopa-kisoram tam 7.154 na janimah kada kutra 5.118
matar ity-ddikam srutvd 5.126 na jdtu jagad-iso ‘ham 3.11
madtar yady api kale ‘smims 1.20 najnasisam ratri-dinani tani 7.107
matas tadanim tatraiva 1.26 na kamayante ‘nyad aptha kincid 6.79
880 / APPENDIXES

na kim smarasi yad bhumau 3.71 nija-bhakti-mahattvam Ca 4.25

nakulab sahadevds ca 5.38 nija-saundarya-bhusddhyan 5.91
namab Sri-krsna-candraya 1.10 nija-slagha-bharajjata- 1.63
na maya sva-mukhe kartum 7.156 nijesta-devatatvena 2.98
nana-vidha-mahd-divyd- 5.94 nijesta-svamino namad- 4.59
nanda-gopams ca dhig dhig ye 6.83 nindakd yady api svasyd 3.25

nandaharana-bantya- 2.73 nirdubkha nirbhaya nityam 5.51

nanda-patni-priya-sakhi 6.69 nirjitopakrtasesa- 6.48
nanyat kim api vanchanti 3.58 nirmitambho-nidhes tire 7.3%
nanyatra tisthatisasya 5.128 nirnitam etat tu maya maha- 5.44
ndnya-vyttani sakyante 7.31 nirupddhi-krpardra-citta he 4.37
naparadhavakdsas te 3.20 nisa ca tdvatittham yd- 2.32

na priya deha-sambandhan 4.118 nisamya bhratrbhir matra 5.3

na purdna-Sataih parair abo 5.37 nisevate padambhoje 3.73
naraddham idam manye 3.60 nispadpab sattvika dubkha- 1.67
ndaradab paritustava 3.19 nisprhab sarva-kamesu 4.111
ndradab Siva-lokam tam 2.100 nistham darsaya bhaktanam 5.49
naradam bhagavad-bhaktam 3.35 nitah sva-dayitah parsvam 4.71

naradas tu krtagaskam 7.15 nityah sukha-mayab satyo 2.97

na raja-rajesvarata-vibbutir 6.79 nityam bhajasva tan-namd- 7.155
narakarhas ca daiteyds 5.21 nityam nava-navas tatra 1.48
narayanendhava-tositena 4.1 nitya-pata-bhayenapi 2.18
narayano ‘sau bhagavan anena 5.12 nivdrantya dustas Ca 5.76
nartitua nadrado harsdd 7.140 nivasanti sad4 tatra 1.51

nadsakan kam api pritim 4.115 nivesya bhaktya sampujya 1.30

na sambhaved asmaranam 7.130 nivisto bhagavac-cestd- 7.16
na sidhyati priya 5८८८ 4.88 niyojayatha tam dautye 4.82
na tasyacaranam priteh 5.65 nopadravo sti tad-dese 1.52
natva natva muni-vard Mayda 6.27 nrtyan divydni gitani 1.56
natva sanjalir utthaya 5.99 nrtyantam kirtayantam ca 3.1

na vaisampayanat prapto 1.14 nunam re pandava mantram 4.83

navam gunjavatamsam Ca 7.20 padaravinda-dvandvam yah 5.121
navam Navam ANITVACVaM 5.105 pada-sauca-jalam tesam 1.34
na yanty anasanat prands 6.122 pdadau grbitva ruditardra- 7.119
nayaty ato daya kasya 5.81 padma-yoneh praharsartham 2.41
nepathyair bhusito 5111411 5.125 pdduke na dadus te 'smai 6.44

netum narhami tam bhavam 7.114 paksabhyam dcarams chayam 7.17

nidarsandd iva sviyam 7.105 palakah karma-phala-do 2.33
nidhayanke samdlingya 6.19 palitasya tvaya prana- 3.22
nigrahe ‘nugrabe ‘piso 1.70 panca-bhautika-deha ye 3.54
nigudham mahima-srenim 3.13 pandavanam hantimamis tu 4.80
nigudha-nija-mahaimya- 7.3 panir grhitah sangrame 7.102
 INDEX of SANSKRIT VERSES / 881

paramaisvarya-mddhurya- 4.91 praduskrta-nijaisvaryd- 4.73

paramakincana-srestha 4.26 pradyumndd ramya-rupab 5.125
paramadnandito dhrtvd 3.19 prag yady api prema-krtat 7.125
paramanugrhito `अ 3.4 prahinot tena te sarve 6.90
paramadnvesandayasair 2.52 prablada eva prathito jagatyam 3.75
parama-prarthaniyas ca 3.59 prabladam svayam Gslisya 3.85

param bhagavatd sadkam 3.62 prahbladasyabhiseke tu 2.69

paramesthi-suta-srestha 2.30 prahladaya param datta 5.17
paramesthyasane tatra 2.44 prablado nadradam natva 4.15
param sri-krsna-paddabja- 4.118 prajapatibhir aradhya 2.89
param suska-maharanyad- 6.122 prajdpati-patiryo vai 2.46
param tad-ddsa-dasanam 3.11 prajas tam anuvartante 1.54

param vighnakule citte 4.20 prajna-gambbirya-sampurnd 6.46

pare pi bahavab santo 5.53 prakatyena sadatrasau 4.35
parijatadayo yatra 1.73 prakrianam jananam hi 5.47
pariksin-nandano ‘prechat 1.13 pramoda-rasih parinamato 7.126
parito mubur Glokya 7.63 pranamya te sa-putrayab 1.21
parivaraih samam Sesam 1.36 pranesvari rahab-praptam 7.4%

parvati-prana-natham tam 3.8 praphulla-padma-netrabhyam 6.64

parvatyas ca prasddena 3.32 prapur yaddrg-avastham te 6.92
pascadd bhumi-tale lulotha sa-balo 6.124 prarthyo nab sa svayam vo "bhtit 5.14
pascad vicarya kartavyam 6.80 prasdadabhyantare suptam 7.64
pasyddya velatikranta 7.22 prasdsamisa gundn gayan 1.62
pasya me rajya-sambandhdd 4.28 prasasya tam mahd-rajam 2.1

pasyan saksat sa eveti 4.105 prasiddho mahima tasya 4.51

pasyantyas te mukhambhojam 7.24 prastutartham samadhayad- 6.95
pasya priya-jana-priti-_ 5.108 prathamapara-kdlina- 6.114
pasyatedam ito ‘rvak svam 7.75 pratijnaya prayatnat tan 6.97
pati-vratottamdsesd- 3.67 pratiksamanan sri-krsna- 5.95
pautrena daiteya-ganesvarena te 4.13 pratisthitas tvayaivdsau 7.58

payam payam vraja-jana-gand- 7.143 pratyuvacoddhavah smitva 7.123

pitamabhas ca krsnasya 2.60 pravartate vag-vyavahara- 5.59
pithe prayatnadd upavesito ‘yam 4.3 pravisya karna-dvarena 6.18
prabhob prasado bhaktesu 4.23 pravrtti-harini kamsa- 6.8
prabhob priya-tamanam tu 4.88 prayaga-tirtham arabhya 7.137
prabbor vicitra lilaiva 4.99 prayatnat svasthatam nito 7.10

prabhos tadatanam bhavam 7.72 prema-pravahottha-vikara- 7.112

prabho su-nirnitam idam pratihi 6.98 premdsru-dharam ca kapisvarasya 4.60
prabhu-prasada-desantah- 6.2 premasru-klinna-vadanam 6.10
prabodhyanandita tena 1.17 pritya sa-jaya-Sabdani 3.2
prabodhyantah-pure devyo 7.69 priya-prema-paradhino 6.63
pradipitado-virahagni-tapto 4.69 puja-dravyani cestani 1.48
882 / APPENDIXES

pujam svi-krtya nab sadyo 2.23 ravanasya tu yat karma 2.71

pujyamana narair nityam 1.66 ravim rajo-vartma ca pasyatam 6.105
punab punar varan ditsur 3.87 rna-trayadd anirmukta 3.57
punab satvaram agatya 2.24 rodanair vivaso dino 6.21
punar jati-svabhavam tam 4.29 rohini-nandanab sriman 6.57
punas tatha-bhdava-nivesa- 7.118 rohini-nandano bhratur 6.115

pundarikaksa-devasya 1.50 robi ny-uddhava-devaki- 6.124

puranany eva gayanti 2.91 rukmini-jambavaty-ddyah 7.47
pura praptah param drstas 2.52 rukmini sa mahad-laksmib 3.72
pura tad-arthanubhavdd ivasau 7.49 rukmini-satyabhamadya 7.13
puratanair adhunikais ca sevakair 6.14 rundhano venu-nddairga 7.40
purim cdlocayan proktah 7.55 rupam priya-tamam yat tat 4.107

purvabbyasad ivabhydsam 6.3 rupa-saundaryad-lavanyad- 5.25

purvam nandasya sangatya 6.87 rupena vesena ravamytend 7.110
plirve pare ca tanayah 6.15 sabham aniya sat-pithe 5.4
purya bahib-prayadnena 7.65 sabhayam agatam sakram 2.8
puryam kadacit tatrapi 2.29 sabhayam sri-sudharmayam 5.91
putra-pautradayas tatra 7.43 sabbayam yasya vidyante 2.48

racayitva vanyd-Vvesam 7.21 sa cadhunatmano ‘nyesam 5.84

radhikam agrato labdhva 7.40 sa cagarvah sada nica- 1.55
raghunathavatare 'smdc 5.19 sa-camatkaram alokya 7.4
raghu-vird-pranamayd 4.62 sa cavirbhavati Srimann 4.19
rahab-kridayam ca kvacid api sa 5.122 sa-cumbanam tat parirabbyate 7.98
rajadhanim yadtindm ca 6.47 sadd-dvaravati-vasd- 6.2

rajadhani-samipe Ca 1.47 sada hata-vivekanam 2.72

rdjamanam sabha-madhye 2.1 sada krta-nivasdsya 6.49
rajasuyasvamedhddi- 4.113 sadanubhavitum tair bi 3.62
rajate mdthuram saksdd 7.8 sada parama-sad-bhagya- 5.56
rajna pujartham anitaib 5.5 sad-dharmam manayan yasya 2.11
rajyam mahyam tada jndtam 4.26 sad-dharmapadakam tac ca 1.42

rajyam pradattam yat tena 5.52 sademam ramayan visnu- 3.34

raksanam dusta-banadsya 3.83 sddhu-sangati-labhdc ca 1.51
raksanto vardhayantads ca 3.46 sadyo hitva rusam prito 3.23
rakso-raja-pura-stharta- 4.43 sa-gadgadam jagadedam 6.64
ramam mahd-dina-vad asru- 6.123 sa-gadgadam uvdcdsru- 6.12
ramayanam ca srnvantam 4.56 sahaika-pautrena kayddhu- 5.42

ramayati sa sada gab palayan 1.5 sahasavirabhtiin mahd-prabhur 4.38

ramenodvartya tatrabdhau 7.67 sahasra-murdha bhagavan 2.40
ramenotthapyamano ‘sau 7.26 sahasra-nayanair asru- 2.7
rasddibhis tadrsa-vibbramais tad- 7.82 sabasra-panibhir vaktra- 2.41
rasane te mahad bhagyam 5.31 sahasra-sirsd yal-loke 2.34
ravanah kumbhakarnds ca 5.16 sahdyyat tvat-sutam gopa 6.100
 INDEX of SANSKRIT VERSES / 883

sa hi krsna-krpda-patram 1.45 samstabhya yatnad dtmanam 5.75

sa jatas tad api tvam ca 3.84a samstabhya yaindd dtmdnani 7.5
Sakram ca tasya mahadtmyam 2.6 samuddhrtam prayatnena 1.22
Sakra-proktam sva-drstam ca 2.54 samyak-prapta-samastartham 1.15
Sakrayabhayam uccoktya 2.5 Sanair upasrto ‘bhyarnam 2.70
saksad bhagavataivasau 3.79 sdnandam vinaya gayan 7.151

saksad dhiranyakasipor 3.80 sandesa-caturi-vidyd- 6.34

saksad ivadrcana-ratam 4.55 sangdn nddyapi me suska- 4.30
saksad ivaste bhagavan 1.47 sa nityam sri-gopi-kuca-kalasa- 7.144
saksad ivavatisthante 7.12 sankhyatum kati kathyante 1.58
saksat svi-kurute pujam 1.76 sanksepenaiva tad-vyttam 6.33
Salagrama-sild-rupam 1.30 sannikrsta-nijabbista- 1.16

sal-loka-guna-dharmartha- 1.61 santapa-jatena duranta-Sokd- 7.125

Samam samam prdajnd- 7.49 santosd-de pradose ‘dya 7.44
samam Ssri-vasudevena 7.77 santyakta-nrtya-kutukam 3.7
samdana-mahima-srimat- 2.97 sa-pada-grahanam natva 5.111
samdanayya visam ghoram 2.90 sa padmandabho yajnanadm 2.51
samarcitam divyataropacaraih 2.2 saparadham ivdtmanam 3.12

samarpitatma parama-prasada- 4.66 Sape te 5171117 ksane satyam 7.92

samasta-jagad-adhdra- 7.76 sdram prakdsaya ksipram 1.18
sambhasase katham nddya 7.41 sdra-sangrabino 5९5८417 7.152
sambhasitanam visaye bhramitva 7.133 sarathyam parsadatvam ca 4.76
sambhranta-cetah paribrtya varsan 4.3 sarpas ca sahaja-krodha- 2.75
sambhranto ‘tha munir hitvud 3.12 sarvabhaumo muni-varam 1.63

sambodhyate priya-sakhity 5.39 sarva-grdsd-kare ghore 3.38

samipe ‘bhyagatam devo 3.5 sarva-grasi-maha-kaldd 2.62
samjnam ivapto ramads tu. 7.11 sarva-jnia satya-vak-Srestha 6.22
samlaksya prabhund prokta 7.89 sarva-jne ‘dyatana-svapnda- 7.42
sammohitam prema-bharena 7.110 sarva-jnenoddhavenatha 7.69
sampasyanto harim saksdd 3.48 sarva mahisyah saha 7.119

sampattim prema-jam citram 4.63 sarvam. brahma-krtam tasyd- 7.66

sampraptam sac-cid-anandam 3.45 sarvam tad-bhajanam linan 4.28
samprapta-sad-vara-vrato 4.41 sarvam tad garga-hastena 6.75
samprapta-sambhoga-mahd- 7.127 sarvantar-atma-drk praba 7.122
samprarthitasesd- 4.10 sarvartha-siddhayo labdhva- 3.43
samprarthya purato gatvd 7.39 sarvato bhiksavo yatra 1.46

samprati dvdrakayam ca 2.28 sarvato viksya tat-tire 7.54

sampraty abhaktan asmakam 5.52 sarva-vaisnava-murdhanyo 3.10
sampraty api maya tasya 2.76 sarve bhavanto dhavanto 7.51
SAMpUING PATIPUITNASYA 3.73 sarve samapta-sarvarthda 7.138
samrajya-vyaprtan matva 4.110 sarvopari sva-bhavanam 2.22
samraksayitum icchanti 6.101 sa samaniyatam atra 7.86
884 / APPENDIXES

sa-sambhramam dhavata tu 5.4 Sri-draupadi ca harina svayam 5.39

Sa-Sapatni-gand sersyam 6.55 Sri-krsna-candra kasyapt 7.135
sa-sarva-bandhubh sva-jand 5.42 Sri-krsna-caranambhoja- 3.55
sa-Sokam avadan madtds 5.60 Sri-krsna krsna bho bhratar 7.22
sdsram sa-karunam praba 5.82 Sri-krsna krsneti maha-pluta- 6.104
sasty-uttara bhaved varsam 2.32 Sri-kysna-paramotkrsta- 1.40

sa tatraiva labhetamumni 4.34 Sri-krsnasyapi pujyas tvam 5.112

sal-kirti-vardhano rakso- 4.48 sri-krsna-vadanambhoja- 5.55
Satrajitt param mana- 7.85 Sri-krsna-vadanambhoja- 5.94
sa trutyed yadubhis tasya 5.88 Sri-krsnena mama prand- 5.76
satvaram catvaram tatra 1.29 Sri-kysnenopavisyatra 5.79
satyabhamaddayo ‘nyds ca 6.8 Sri-krsno ‘tra samdgatya 6.89

satyabhama na tatragat 7.71 Srimad-gopala-devas tac 6.113

satyabhame ‘vare hanta 7.74 Srimad-gopi-jana-prand- 7.86
satyam bhavatu vathapi 4.22 Sri-mahadeva-lokas tu 2.96
satyam eva bhagavat-krpa-bhard- 4.64 sriman bhagavatah satyam 4.61
satyam eva bhavan visnor 3.13 Sriman-madana-gopadla- 7.153
sdtyam eva mahd-vajra- 6.65 Sriman-maha-prabhos tasya 4.94

saubhagya-gandha-rahitan 6.29 Sriman-nanda-yasodadi- 7.7

sa vaikunthas tadiyas ca 3.52 Sriman nysimbhah kila vamanas ca 5.8
sa yesam bdlyatas tat-tad- 4.75 sriman-nysimba-lila Ca 4.24
Sayyasanatandlapa- 5.106 sriman-nrsimba-ripenad 2.68
sevd sakhyam priyatvam tad 4.77 Srimat-pariksitam mata 1.16
sevd-saubhdgyd-hetos Ca 4.72 Srimat-sankarsanam svasmdd 2.98

sevito ‘Sesa-sampadbhis 1.27 Sri-murtir api sa yebhyo 3.78

sevyamandn vicitroktyd 5.92 Sri-nanda-nandanas tatra 7.12
siddha-vidyddhra-gandharvd- 2.4 sri-radhika-prabhytayo nitaram 1.2
Sighram pascad agamisyaty 6.87 SIT-VAISNAVAQIYVENA SAMIRSVA 4.2
sitd-pramodanabh svami- 4.49 Sri-yadavendram dtmdnam 7.63
sitd-vartd-harab svami- 4.44 Sriyvam atyantikim vapi 3.77

Siva-datta-varonmattat 2.87 syjatidam jagat pati 2.58

Sivah samuddhrto ‘nena 2.88 srnvann asau tat para-dubkha- 6.123
smayamadnah puro nandam 7.27 srmvann eva sa tad-vakyam 2.55
snehat tad-dnana-nyasta- 7.28 srnvann idam krsna-padabja- 4.79
snehena pitarau kincin 7.23 Srnvantu vaisnavadh Sastram 1.12
sodasanam sabasranani 7.104 srutaty-adbhuta-govinda- 1.19

so ‘dhund mathurd-puryam 4.73 srutva mahadscaryam ivesa- 4.1

Sokarteva tatab kunti 5.82 srutvantab-purato purd-kalitam 6.125
soko ‘yam vipulas tesa 6.120 Srutvdsya vipra-vadandd 7.101
spardhasuyddi-dosena 2.18 Srutvd (८ tatra visvasya 6.88
srestha vidagdhdsv abhimana- 7.87 stambhdady-antaritab satyo 7.71
sridamaddyda vayasyas Ca 7.23 stambhe ‘ntardhapya debam svam 7.89
 INDEX of SANSKRIT VERSES / 885

sthdvaras ca tamo-yoni- 5.24 svargapavargd-narakesv 3.58

sthiratam prapayanti mam 6.5 svd-sainya-prand-dab srimat- 4.47
sthitam kara-tale matur 7.37 svd-slaghd-sahandsakto 4.15
sthita niliya durbuddhir 7.73 svasmin krtopakdrams ca 2.6
strinam nihata-bandhtinam 5.84 svasminn atyantiki pritir 4.104
Stutim anyais ca kurvanan 4.57 svasy-danddi-sakhyena 4.87

stutim ca ma pramddi syds 3.86 sva-sthanam bhejire sarve 7.11

stuvan sthitva bhayadd dtire 2.69 svd-svd-dharma-kyrtab sarvah 1.54
stuvata brabmanoktam yad 7.93 svd-tatam ndrado ‘bhyetya 2.45
su-bahtini sahasrani 4.40 svayam arddbyate cdsya 2.88
su-bahun madhurair vdkyair 1.33 svayam eva prasannam yan 4.109
Subha-praydnam na vindsya jived 6.98 svayam nytyan gita-vaddyd- 1.37

Suddha-sattvika-bhavaptya 5.24 SVaYAM PraVAGAaSVA 7.133

sudharmam parijdtam ca 2.19 svayam-sampadita-prestha- 2.64
su-gopyam praha yat premna 1.12 svayam yad-bhakti-mahatmyam 7.151
Sukad-devopadesend 1.15 svecchayopanatam ksut-trd- 1.68
sukham samvesya devam tam 1.38 svi-karenagra-pujaya 5.73
sukhasana-mahda-prsthah 4.45 sviye nisannam tat-parsve 2.7

surdnam sprbaniya ye 4.114 tabhyam sneha-bharendsya 7.80

suryam akramatah svabhih 5.93 tac ca sri-bhagavan krtvd 6.76
suryendv-Gdy-adhikaresu. 2.15 tac cati-darunam tasya 3.41
svd-bahu-bala-drptasya 3.21 tac-choka-dubkhoparamadsya 7.127
svd-bhakta-devatd-raksdm 4.24 tac chruti-smyrti-vakyebhyab 2.36
sva-bhartu raksitum rajyam 6.71 tac chrutvad bhagavad-vakyam 6.78

svabhava-sauhrdendiva 6.40 tac chrutvd dusta-kamsasya 6.42

svdbhavika-dvesd- 6.109 tac chrutvad kutsitam vakyam 6.102
svadbhavikam bhavaddrk ८८ 4.22 tac chrutvdrye mahd-prema- 6.1
svabhavo mat-kypd-bhakti- 7.136 tac chrutva vacanam tesam 5.75
svacchanddcara-gatayo 1.67 tada bhaveyam tatrasu 4.108
sva-danatrpta vrtto ‘ham 7.141 taddham sa-parivaro 2.68

sva-dayita-nija-bhadvam yo 1.3 tad-djnaya ca yajriesu 2.43

sva-dhairya-raksandsaktah 6.115 tada kim parijatosd- 3.39
sva-dharmaika-paraih Suska- 5.62 tadanim api namisadm 6.41
svagamaib kalpitais tvam ca 3.40 taddnim eva sampraptam 7.68
sud-gamya eva visaye 5.119 tad-antab-pura-vartmeksd- 5.96
sva-hastenaiva likhitam 6.96 tad-antaranga-sad-bhaktya_ 2.88

sva-jivanadhika-prarthyad- 5.54 tad-artham bhagavat-pujam 2.63

svamin kapti-patir dasye 4.57 tad asambhavitam na sydd 5.113
svamin kint mayi krsnasya 1.43 tad asmaj-jivanam dhig dhik 6.83
svapndd utthaya sadyo ‘tha 6.53 tad-dsritananda-vivardhanah 4.66
sva-prabhor vahaka-sresthab 4.45 tad astu dtire daurbhagyan 5.81
sva-putram ndradam (76/0८ 2.56 tad astu kila dure ‘tra 7.116
886 / APPENDIXES

tadasya bhagavattaiva- 5.27 tapobhir bhajamanebhyo 3.24

tad-bhaktataiva cdaturya- 3.26 tapo-japa-jnadnd-para 5.22
tad bhavadbhyo namo ‘bhiksnam 5.110 tapo-vanam maharsinam 4.78
tad bhavan eva krsnasya 3.30 tasam abhave purvam me 7.100
tad bhuri-bhara-ksapandaya papa- 5.57 tdsdm ksitipa-putrinam 7.43
tad-darsanam api brahman 5.74 tasam natham ballavinadm 7.159

tad-darsanenaiva gato ‘ti- 6.26 tasmad asya vasdmy atra 4.105

tad-durvaco nisamydadau 7.76 tasmdd bhagavata-srestha 4.89
tad-eka-prema-labhasd- 3.55 tasmadd upavisa brahman 3.74
tad eva krsna-padabja- 3.52 tasminn ahani kenapi 6.6
tad gatva sutale Sighram 3.85 tasminn evarpayam asa 1.37
tad grhdna vardn anyan 7.139 tasmin prasdda-jatani 6.17

tadtya-karund-patram 1.65 tasmin satya-pratijnie san- 5.69

tadtya-padatka-rajo ‘tha va bhavet 6.13 tasv etasya hi dharma-karma-sutd- 7.84
tadtya-prema-sampatti- 6.20 tasya amsavatara hi 3.72
tddrg-dasagatam (21511411 7.14 tasyd eva vayam sarve 2.59
tddrg-vaikuntha-vaikuntha- 3.64 tasydgre vividhair nama- 1.56
tddrk-karunya-patranam 3.53 tasyaitad-bhakta-varyasya 7.79

tddrk-santosdrnave ‘ham 7.109 tasya kenapi gandhena 5.114

tadrsa bhratarahb srimad- 4.117 tasya prasadatisayaspadam tatha 6.26
tad-vaco ’sahamanaha 6.49 tasya Saktir mahd-may@ 2.58
tad-vakya-tattvam vijndya 6.28 tasya saubhagyam asmabhib 3.80
tad-viccheda-mahd-dubkhd- 6.93 tasya saubhagya-sandoha- 6.16
tad-vidik-pala-rupena 2.94 tasya svabhavikadsyabja- 2.78

tad yahi tasya parama-priya- 5.89 (८151, vakyam anddrtya 6.46

tam apurva-dasa-bhajam 7.3 tasyehitam abbhipretya 6.97
tam bhramsayami sampadbhyo 4.27 tata eva hi krsmasya 6.25
tamisra-punjddi yad eva (2177८117 7.98 tatah padmavati rajya- 6.70
tam manyamano yamunam 7.50 tatah parama-harsena 3.68
tam sa-cumbanam dlingya 7.45 tatab Sri-hasta-kamalam. 7.145

tam sarvartham abbipretya 7.18 tatah sri-vaisnava-srestha- 3.7

tani tant tatas tasya 5.80 tatas tvat-gamandsam ca 6.84
tan-mahd-labhato hino 5.129 tatha cirantanad-sviyd- 6.37
tan-mdyaydiva satatam 2.60 tatha drstya maya tatra 6.91
tan me cintayato ‘dyapi 5.64 tatha jardsandha-vadhddind ca 5.36
tan-murti-parsvatas tisthan 4.50 tatha lila gundb prema 5.26

tan na krsna-kypd-lesasy- 2.59 tatha mahascarya-vicitratd-mayi 6.108

tan-narma-sevako nytyan 4.12 lathapi kenapi visesanena 7.130
tan na saktam maya kartum 6.59 tathapi kim api svasthyam 7.94
tan-nytya-vardhitanandah 4.80 tathapi ravanddibhyo 2.71
tan yatndd isad asvasya 6.60 tathapi sambhoga-sukhdad api 7.126
tapasvy adrddhakas tasyety- 2.61 tathapi tesdm eko ‘pi 7.139
 INDEX of SANSKRIT VERSES / 887

tathapy aham tava prasna- 1.20 tatrapy asesa-bhaktanam 3.79

tathapy ahatvua tan chatriin 2.17 tatra sri-naradam praptam 6.9
tatha sva-gopandsaktah 2.83 tatra Sri-narado harsa- 5.1
tatha vadantim su-snigdham 7.37 tatratmanas cira-sthityd- 2.79
tatha-vidha vindhya-nagddi- 6.108 (८111८11) tu janah kincit 6.38
tatha vraja-janesv asman- 7.91 tatratya-yamun4a svalpda- 6.121

tatha vrkasurdde§ ca 2.87 tatra ye sac-cid-dnanda- 3.45

tat-karunya-prabhavenad 1.22 tatremam sagrajam yatndd 7.9
tat-kathd-kathandsaktan 5.96 tat sarvam adhikam casm4Gt 6.23
tat-khilam sravanotsukah 1.13 tat sarvam sukham apy adtmyam 3.28
tat krsna-parsada-srestha 3.42 tat satyam asi krsnasya_ 2.53
tato ‘bhimukham agatya 1.37 tat-tad-vadava-vahny-arcis- 6.30

tato ‘bhivadya devarsim 2.13 tat-tad-vesdcarita- 7.143

tato brahmanya-devanu- 5.111 tat tad vistarya kathayann 1.62
tato brabmanya-devena 7.123 tat-tat-krta-tvddrsa-paksa-pata- 5.40
tato haladharab smitva 7.66 tat tatra gatva bhavatasu 5.132
tato hantiman prabhu-pdda- 4.69 tat tatra gatva tan hantum 7.59
tato hi pitanddibhyah 6.36 tat-tat-tatam komala-vdlukdcitam 6.109

tato brina iva jyestha- 7.67 tat te ‘smi parama-prito 7.131

tato maha-paradnanda- 7.146 tat-tiksna-jvalanocchikhagra- 7.158
tato mahesvaro matas 3.35 tattvabhijna visesena 3.32
tato nas tata-matrbhyam 2.16 tavad vivikte bhagavat-padambuja- 4.2
tato nidrd-sukhavistah 5.121 tavaiva vairatas te hi 7.59
tato nrypa-varam drastum 1.59 tavajnda-karinah sarve 2.9

tato ‘nyabhis ca devibhir 7.85 tava Sug-jananena pasya tat- 4.37

tato veda-puradndadi- 1.32 tavat kasyapi yagasya 5.2
tato viksya mahascaryam 2.77 tavatya eva yuyam Val 7.105
tat-parsva-seva-saubhagydd 5.131 te kuruksetra-yatrayam 5.23
tdtparyasya vicarena 5.68 tena sdnivayitavyaham 5.79
tat-prema-mohitabhih sri- 7.154 tena tasydrjunasyadpi 4.87

tat-premno pi maya jndta 6.25 te {1 tan-mukhatab sarvam 7.152

tatra dadyan na dadydd va 6.74 tesam abhistam kim tan me 6.77
tatra darsana-sevartham 4.94 tesam apad-gand eva 4.81
tatra gantum bhavan chaktah 2.99 tesam bhautika-dehe ‘pi 3.61
tatragatya tathd-vidham prabhu- 6.125 tesam grhesu tat pasya 4.108
tatraiva bhagavat-parsve 7.6 tesam jyesthasya samrdjye 4.112

tatra masa-dvayam sthitva 6.59 tesam mahattvam atulam 5.89

tatra no gamanam tesam 4.89 tesam pratyupakare ‘ham 7.93
tatranya-bodhakabhavat 7.2 tesam yato vismaranam kadacit 7.129
tatrapasyad dhantimantam 4.55 te tasyam mat-kyrte svasya 5.63
tatrapi srir visesena 3.64 te te tasya guna-vratah 1.58
tatrapi vidadhe Ssokam 5.78 te vai parama-hamsdanam 4.111
888 / APPENDIXES

tisthann utthapyottamange 4.8 utthadya madrjayanty angam 7.88

tisthan viyaty eva nuinih 4.60 utthaya tasya dig-bhaga- 5.127
tisthatapi svayam sdksat 2.89 utthdya yatndd aniya 6.10
tosito py anisa-madtrena 2.16 uttisthottistha tat tatra 4.92
trai-lokya-grasa-krd-vytra- 2.21 uvdca sadaram raja 1.19
trai-lokya-vydpakam svaccham 4.114 vacaspati-siro-dharya 5.46

tri-lokisvaratd yasya 1.71 vadan Siva Siveti drag 7.26

tulayarhati no gantum 4.74 vadhvah sahaja-tatratya- 6.58
tusnim-bhutds ca te sarve 6.9 vaibhavam vartate kim me 1.44
tvad-eka-putra dubstheva 7.35 vaidesikds ca bahavo 1.49
tuadtyas tab kridah sakrd api 7.144 vaikuntha-loke yo {८151८177 3.49
tvam sri-kysna-kypa-patram 1.67 vaikuntham sac-cid-dnandam 3.44

tvam vibayadnyato gatvd 7.43 vaikunthe dhruva-loke ca 2.27

tvan-mahd-karund-patra- 7.141 vairi-santarjako lankd- 4.44
tvaravan brahmano lokam 2.37 vaisnavams ca sada krsna- 1.33
tvaraya mocandat samyag 5.83 vaksyaty adab kiricana 7.117
tvat-praptaye ‘tha sannydstd- 6.92 vamsim svasyagrajasyapl 7.64
tvat-prasadena bahavo 3.37 vana-bhogyepsur alaksya 7.34

twat-tdtato mad garuddditas ca 3.75 vanarandam abuddhinam 4.98

tvatto labdhab sa tac-chesam 1.14 vanarenad mayd tesam 4.119
tvayanutapyate krsna 6.73 vartlamand apt Svan ye 5.106
tyakta-sarvabhimanad ye 3.44 varteteti mayd jndtam 6.23
uccaih sambodhya yatnena 7.6 varyamanend Ca Maya 5.63
uddhavasya munir geham 5.126 vasanti bhagavan svarge 1.69

uddhavena sabdgatya 7.13 vasaty aviskrta-svalpa- 2.94

uddhavena smaryamdnam 7.148 vaso ‘syaniyato ‘smabhir 2.27
uddhavo nityam abhyarne 5.118 vastrodarantare vamsini 7.19
uddhavo ‘tyanta-sambhranto 6.19 vavre tapobhir dradhya 3.66
uddisya yan kaurava-samsadam 5.43 vayam iha kila bharya namato 6.56
ugrasenam mahd-rdjam 5.95 vayam yena nimajjamo 6.53

unmilya netra-kamale 7.27 vayasya-vargaib saba sarvato 6.106

upalipya svd-hastena 1.29 veda-pravartakacaryo 4.97
upavista muddvista 1.25 veda-pravartanayasau 2.64
upayam cintayam asa 7.5 velsi tvam api tad-vrttam 4.98
uta sakhi-gandan kamscid gopan 6.51 vibbisanartha-sampddi 4.46
utatyantam krtam dubkham 6.67 vibhisandsrite capa- 4.103

utpatyasanatah khena 4.54 vicalitanam kamalotpalanam 6.107

utplutya hanuman durdt 4.59 vicdracarya budhyasva 2.65
utplutyotplutya munind 4.84 vicaryabhiksnam asmabhir 5.46
utsddya mam avajndya 2.22 vicchedena ksanam catra 5.54
ulthapya prasabham pdnau 5.97 vicitra-bhagavan-nama- 3.34
utthaya cotthaya muddntarantard 4.79 vicitra-gita-vaditra- 1.74
 INDEX of SANSKRIT VERSES / 889

vicitrair divya-divyais ca 4.57 vindaranye vraja-bhuvi gavam 6.111

vicitrair narmaughair api hari- 5.122 vyndavane palyamand 2.76
vicitra-kalpa-druma-puspa-mald- 2.2 vrndavane yada jato 7.72
vicitra-lila-bhangi ca 4.96 vrsti-yuddhaddinendrasya. 2.73
vicitram antara bhaktini 3.50 vytab parijanair vipra- 1.27
vicitra-paramaisvaryd- 2.45 110 veda-purdnddyaibh 7.2

vicitra-sevd-ddnam hi 4.23 vytta dharitri bhavati sa-phala- 5.102

vicitra-vakyair bahudha ruroda 5.34 vyahara-paripdtyanyad- 6.72
vicitrotkrsta-vastuni 1.28 vyatanod bhagavamis tena 5.72
vidagdha-nikaracarya 7.136 ya bhartr-putradi vibdya sarvami 7.82
viddhi kintu krpda-sdrda- 3.42 yacamano jagddedani 7.140
vidvad-varena tenokto 1.43 yadc ca tena yaso rdjyam 5.72

vighnanabhibhavo bdles- 4.18 yac-catur-vaktrato jatab 2.48

vibasyoccair uvdcedami 5.58 yac chri-vrndavanam madhye 7.7
viksyajna-palakan asman 6.89 yac chukenopadistam te 1.18
villaje Sesa-sambdara- 3.38 yace tathapy udarendra 7.142
vindnnam praninam yadvan 5.48 yada ca mam kam apy artham 4.106
vipradinam srotu-kamo 7.134 yadanvabbhut sneha-bharena 7.46

viprakirna-jatd-bhara 2.83 yadavan eva sad-bandhiun 5.56

vipran pranamya yatino 1.32 yddavendrasya yo mantrt 5.116
viproktad api sampasyan 1.60 yad ekddasabhir varsair 6.73
virdsandnugamane 4.76 yadi ca pritaye tesam 7.94
virdta-tanayaikdnte 1.16 yadi syam sevako ‘musya 4.71
visalya-karani-nadmau- 4.46 yadrcchaya labdham api 4.52

visdrada-varah prsthe 7.10 yad uktam balaramena 7.60

visista-mahima-Ssrent- 5.28 yadu-raja bhavantam sa 5.109
vismayam samsayam capto 7.65 yadu-vamsyaika-saranam 6.72
visnoh kintu mahddeva 2.80 yad-vakya-sravanat sarva- 7.81
visnor niveditais tais tu 1.49 yad vipad-ganato dhairyam 5.7%
visnu-lokddayo ‘trapi 4.113 yah pita-vaso-'righri-saroja-drstyai 4.11

visuddhasya ca kasyapt 5.19 yah sraddhaya samsrayate 7.160

visvamitro gautamads Ca 5.22 yah sri-caitanya-rupo ‘bhiit 1.10
visvastasya drdham saksdt 5.70 yah sva-prabhu-pritim apeksya 4.10
vitrastena brahmana prarthito yah 4.8 yaib sarvam trna-vat tyaktvd 3.43
vivaha-karane kdcid 7.100 yajnam paity-svdseyasya 7.57
vividhesv aparddhesu 3. 18 yajnanam mahatam tatra 2.38

viyaty antarbito bhitva 7.16 yama eva tada sarvan 6.119

vraja-kridottha-ndmaddhyaib 7.132 yamasya ca tad-dcaryd- 2.74
vraja-sthitanam tv abar eva kdla- 6.105 yan mad-visayakam tasya 4.2%
vraja-vasi-mano-'bhijno 6.97 yasam harau parama-saubrda- 1.2
vrddha ca matta saha 7.48 yas ca Sri-krsna-padabja- 2.81
vrksadibhis tv antarite kaddcid 6.104 yas citra-citragraha-caturi-cayair 4.9
890 / APPENDIXES

yasmin mahd-muddsrantam 3.50 yat sada sarvatha suddha- 5.69

yasmin nityam vaset saksan 2.5% yat tatra ca tvaydkari 6.120
yasodayah priya-sakhi 6.102 ya tu vraja-jana-svaira- 7.113
yasodaya mahartayas 6.3% ydvan naham samayami 2.25
yas tisthan bhojana-krida- 5.120 ya vibayadarendpi 3.66
yasvamedha-satenapi 1.71 yaya sva-pitra vibitah sahasram 4.5

yasyadbh kataksa-patena 3.65 ye pandavanam subrdo ‘tha 5.43

yasyaikasmin dine sakra 2.31 yesam darsana-sambhdsd- 5.103
yasya lokas ca nischidra- 2.49 yesam ekena puspena 1.74
yasya prakasya tam ajnam 5.11 yesam hi bhogyam amrtam 1.68
yasya prasadab san-maund- 5.14 yesam maha-harir ayam nivasan 5.102
yasya prasadam dharani-vilapatah 5.10 yesani na bhatiti mate 1 tesam 7.128

yasya santata-vdsena 4.78 ye vidhaya prabhum vyagram 4.81

yasya Sri-bhagavat-praptav 4.34 yo balistha-tamo bdlye 4.41
yasyedrsam dhanam dravyam 1.41 yo brahma-rudradi-samddbhi- 5.8
yasyopari na varteta 2.50 yo hi nityam ahaho maha-prabhos 4.64
yatha ca vancito nitva 5.130 yo nrbbir bharate varse 1.69
yathaham prarthya tat-sanga- 5.129 yudhisthirayapi maha-pratistha 5.36

yatha hi krsno bhagavan 2.95 yuktitas ca mayabhiksnam 2.57

yatha-kamam aham natham 4.39 yukto bhdva-varo na matsara- 7.84
yatha prakdsyamands te 4.95 yusmadkam evaviratam yathadham 5.100
yatha-srutartha-sravandc 5.67 yuyam nr-loke bata bhiri-bhaga 5.7
yatnadd unmilayan natva 6.12 yuyam srnuta vyrttant 6.50
yatrati-mattambu-vibanga-mald- 6.107
if
 Schulte
Ulrich
Photo:

Gopiparanadhana Dasa is both a

scholar of Sanskrit and a practitioner _
of devotional service to Lord Krsna. _
Under the guidance of His Divine
Grace A.C. Bhaktivedanta Swami
Prabhupada, he developed an
expertise in Sanskrit and served as
an editor
for the Bhaktivedanta
Book Trust. When Srila Prabhupada
passed away, Gopiparanadhana
served on the three-man team that
completed Srila Prabhupada’s
edition of Srimad-Bhdgavatam.
As the present book goes to press,
he is living — with his wife, his six-
year-old son, and two cows — in
Govardhana, the north Indian
village where the author of S77
Brhad-bhadgavatamrta spent the
last years of his life.

Jacket design by Govinda Cordua.

Painting by Dina-bandhu Dasa.
Background image of Srila Sanatana
Gosvamt’s Bengali handwriting courtesy
` of the Vrindavan Research Institute.
 bagavatamrta

f devotees, devotional service, and Krsna

must read this book.”
inta Swami Prabhupdada
)for Krishna Consciousness

“Gopiparanadhana Dasa’s English prose version reads clearly

and crisply. Moreover, it conveys the excitement, wonder, |
and devotion of spiritual discovery that animates Sanatana’s ;4
own composition. The more I read, the more fascinated I
became.... The further I read, the less was I conscious that |
I was reading a translation, so naturally does one unit of
the narrative flow into the next. When I did shift to the task
of comparing portions of the translation with the Sanskrit
I was pleased to discover that the English prose is indeed very
faithful to the Sanskrit original.”

Dr. Joseph T. O'Connell ~

Professor Emeritus, St. Michael’s College, University of Toronto
Research Associate, Oxford Centre for Vaishnava and Hindu Studies

els ISBN 0-89213-345-7 —

a2
THE BHAKTIVEDANTA BOOK TRUST
www.krishna.com
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