Bhagavad-arka-marici-mala

CHAPTER ONE
Indications of Evidence
(pramana nirdesah)

sri krs-na cai-tanya can-draya namah

yat krp-aya pravrtto 'ham etasmin grantha san-grahe
tam gaura par-sadam vande damodara sva-rupakam

l.l. I Invocation
om namo bhagavate vasudevaya
janmady asya yato nvayad itaratas carthesv abhijsah svarat
tene brahma hrda ya adi kava-ye muhyanti yat surayah
tej o vari -mrda-m yatha vinimayo yatra tri sargo -mrsa
dhamna svena sada nirasta kuhak-am satyam param dhimahi
om 0 my L o r d ; na mah of f e r i n g o beisances;
bhagavate un t o t he Personality of
Godhead; vasudevaya un t o V a sudeva (the son of Vasudeva), or Lord Sri Krsna,
the primeval Lord; j anma adi -creation, sustenance and destruction; asya o f t h e
manifested universes; yatah fr o m w h o m ; an vayat di r e c t l y;it a ratah i n d i r e c t l y ;
ca and; athesu pu r p o s e s;abhij sah fu l l y c o g nizant;sva rat f- u l ly in d e pendent;
tene im p a rted; brahma th e V e d ic kno w l e dge;hrda co n s c i o u s ness of the heart;
yah one who; adi kavay-e un to t he original created being; muhyanti a r e
illusioned; yat ab o u t w h o m; surayah gr e a t sages and demigods; tej ah f i r e ;
vari wa t e r; mrdam ea r t h ;ya t ha as m u c h a s;vinimayah ac t i o n a nd reaction;
yatra whereupon; tri sargah -thr e e m o d es ofc r e ation, creative faculties; amrsa
almost factual; dhamna al o ng w i th all transcendental paraphernalia;svena s e l f -
sufficiently; sada al w a y s;nirasta ne g a t i on by absence;kuhakam i l l u s i o n ;
satyam tr u t h; pa ram ab s o l u t e;dhimahi I d o m e d i t a te upon.
0 my Lord, Sri Krsna, son of Vasudeva, 0 all-pervading Personality of Godhead, I
offer my respectful obeisances unto You. I meditate upon Lord Sri Krsna because
He is the Absolute Truth and the primeval cause of all causes of the creation,
sustenance and destruction of the manifested universes. He is directly and
indirectly conscious of all manifestations, and He is independent because there is
no other cause beyond Him. It is He only who first imparted the Vedic knowledge
unto the heart of Brahmaji, the original living being. By Him even the great sages
and demigods are placed into illusion, as one is bewildered by the illusory
representations of water seen in fire, or land seen on water. Only because of Him
do the material universes, temporarily manifested by the reactions of the three
modes of nature, appear factual, although they are unreal. I therefore meditate
upon Him, Lord Sri Krsna, who is eternally existent in the transcendental abode,
which is forever free from the illusory representations of the material world. I
meditate upon Him, for He is the Absolute Truth.

11.14.3-10 Srf. Krsna to Uddhava

sri bh-agavan uvaca
ka2ena nasta pra2aye
vaniyam veda sa-mj sita
mayadau brahmane prokta
dharmo yasyam mad atm-akah
sri bh-agavan uvaca the Supreme Personality of Godhead said; kalena by the
influence of time; nasta lo s t ; pralaye at t h e t i me of annihilation;vani me s s a g e;
iyam th i s ; veda sam-j sita co n s isting of the Vedas; maya by M e ; ad au a t t h e
time of creation; brahmane unto Lord Brahma;prokta spoken;dharmah
religious principles; yasyam in w h i c h ; mat atm-akah i d e n t i c al with Me.

The Supreme Personality of Godhead said: By the influence of time, the

transcendental sound of Vedic knowledge was lost at the time of annihilation.
Therefore, when the subsequent creation took place, I spoke the Vedic knowledge
to Brahma because I Myself am the religious principles enunciated in the Vedas.
(3)

tena prokta sva putra-ya

manave purva jaya sa
tato bhrgv adayo -grhnan
sapta brahma maha-rsay ah

tena by Brahma; prokta sp o k e n; sva putray-a to h is son; manave t o M a n u ;

purva jaya th e o l d e s t;sa th a t V e d ic kno w l e dge;tatah from Manu; bhrgu
adayah th o se headed by Bhrgu Muni; agrhnan ac c e p t e d;sapta s e v e n ;
brahma in V e d ic literature;maha rsayah -mo st learned sages.

Lord Brahma spoke this knowledge to his eldest son Manu, and the seven great
sages headed by Bhrgu Muni then accepted the same knowledge from Manu. (0)

tebhyah pitrbhyas tat putra -

deva danava -guhyak-ah
manusyah siddha gandha-rvah
sa vidyadha-ra caranah-
kindevah kinnara naga
raksah kimpuru-sadayah
bahvyas tesam prakrtayo
raj ah sattva ta-mo bhu-vah-
yabhir bhutani bhidyante
bhutanam patayas tatha
yatha prakrti s-arvesam
citra vacah sravanti hi
tebhyah fr om t h em (Bhrgu Mun i, etc.);pitrbhyah fr o m t h e f o r e fathers;tat
their; putrah so n s , descendants;deva th e d e m i g ods;danava demons;
guhyakah the Guhyakas;
manusyah human beings;siddha gandharvah Siddhas
and Gandharvas; sa v-idyadhara c-aranah al o ng with Vid y a dhras and Caranas;
kindevah a dif ferent human species;kinnarah ha l f - h u m a n s;nagah s n a k e s ;
raksah demons; kimpurusa an advanced race of monkeys; adayah and so on;
bahvyah ma ny d if f e rent; tesam of s u ch liv i ng entities;prakrtayah de s i r es or
natures; rajah sa-ttva ta-mah bh-uvah be ing generated from the three mods of
material nature; yabhih by s u ch m a t erial desires or tendencies;bhutani a l l s u c h
living entities; bhidyante ap p e ar divided in many material forms;bhutanam a n d
their; patayah le a d e rs;tatha di v i d e d in t he same way;yatha pr-akrti a c c o r d i n g
to propensity or desire; sarvesam of a ll of the m; citrah va r i e g a ted;vacah V e d i c
rituals and mantras; sravanti flo w d o w n ; hi c e r t a i n l y .

From the forefathers headed by Bhrgu Muni and other sons of Brahma appeared
many children and descendants, who assumed different forms as demigods,
demons, human beings, Guhyakas, Siddhas, Gandharvas, Vidyadharas, Caranas,
Kindevas, Kinnaras, ¹ g a s , Ki m p u r u sas, and so on. All of the many universal
species, along with their respective leaders, appeared with different natures and
desires generated from the three modes of material nature. Therefore, because of
the different characteristics of the living entities within the universe, there are a
great many Vedic rituals, mantras and rewards. (5-7)

evam prakrti vaici-tryad

bhidyante matayo nrnam
paramparyena kesascit
pasanda mata-yo pare
thus; prakrti of n a t u r e or desires;vaicitryat du e t o t he great variety;
bhidyante are divided;matayah ph i l o s o p h i es ofl i f e;nrnam a m o n g h u m a n
beings; paramparyena by t r a d i t i on or disciplic succession;kesascit am o ng some
people; pasanda atheistic; matayah ph i l o s o p h ies;apare o t h e r s .

Thus, due to the great variety of desires and natures among human beings, there
are many different theistic philosophies of life, which are handed down through
tradition, custom and disciplic succession. There are other teachers who directly
support atheistic viewpoints. (8)
man maya m-ohita -dhiyah-
purusah purusarsabha
sreyo vadanty anekantam
yatha karma y-atha ruci -

mat maya -by My illusory potency; mohita be w i l d e r e d;dhiyah those whose

intelligence; purusah pe o p l e;purusa rsabha -0 be st among men; sreyah w h a t i s
good for people; vadanti th e y s peak;aneka antam -in innumerable ways; yatha
karma ac c ording to their own activities;yatha ruci ac c - ording to what pleases
them.
0 best among men, the intelligence of human beings is bewildered by My illusory
potency, and thus, according to their own activities and whims, they speak in
innumerable ways about what is actually good for people. (9)
 dharmam eke yasas canye
kamam satyam damam samam
anye vadanti svartham va
aisvaryam tyaga b-hojanam
kecid yajsam tapo danam
vratani niyaman yaman
dharmam pi o u s activities; eke s o me people;yasah fa m e ; ca al s o ;an ye
others; kamam se n se gratification;satyam tr u t h f u l n e s s;damam se l f - c o ntrol;
samam pe acefulness;anye ot h e r s;vadanti pr o p o u n d ; sva ar-tham p u r s u i n g
one s self-interest; vai ce r t a i n l y;aisvaryam op u l e n c e or political influence;
tyaga re n u n c iation; bhoj anam co n s u m p t i o n; kecit so m e p e o p l e;yaj sam
sacrifice; tapah au s t e rity; danam ch a r i t y;vr atani ta k i n g v o w s; niyaman
regular religious duties; yaman st r i c t r egulative discipline.
Some say that people will be happy by performing pious religious activities. Others
say that happiness is attained through fame, sense gratification, truthfulness, self-
control, peace, self-interest, political influence, opulence, renunciation,
consumption, sacrifice, penance, charity, vows, regulated duties or strict
disciplinary regulation. Each process has its proponents. (10)

ll.lk.ll-lk Sri. Krsna to Uddhava

ady anta -vant-a evaisam
lokah karma vinirm-itah
duhkhodarkas tamo nistha-h
ksudra mandah sucarpitah

adi anta -vanta-h possessing a beginning and end; eva un d o u b t e d l y;esam o f

them (the materialistic); lokah ac h i e v ed destinations;karma by o n e s m a t e rial
work; vinirmitah pr o d u c e d;duhkha mi s e r y;udarkah br i n g i n g as the future
result; tamah ig n o r a n c e;nisthah si t u a t ed in; ksudrah me a g e r;mandah
wretched; suca wi t h l a m e n t ation; arpitah f i l l e d .

All the persons I have just mentioned obtain temporary fruits from their material
work. Indeed, the meager and miserable situations they achieve bring future
unhappiness and are based on ignorance. Even while enjoying the fruits of their
work, such persons are filled with lamentation. (11)
mayy arpitatmanah sabhya
nirapeksasya sarvatah
mayatmana sukham yat tat
kutah syad visayatmanam

mayi in M e ; ar p ita fi x e d ;at m a nah of o n e w h o se consciousness;sabhya 0

learned Uddhava; nirapeksasya of o ne bereft of material desires;sarvatah i n a l l
respects; maya wi t h M e ; at mana wi t h t h e S up re me Personality of Godhead or
with one's own spiritual body; sukham ha p p i n e s s;yat tat su c h ; ku t ah h o w ;
syat co u ld it be; visaya in m a t e r i al sense gratification;atmanam of t h o s e who
are attached.
0 learned Uddhava, those who fix their consciousness in Me, giving up all material
desires, share with Me a happiness that cannot possibly be experienced by those
engaged in sense gratification. (12)
akincanasya dantasya
santasya sama c-etasah
maya santusta m-anasah
sarvah sukha m-aya dlsah

akincanasya of o ne who does not desire anything;dantasya wh o s e senses are

controlled; santasya pe a c eful;sama ce-tasah wh o se consciousness is equal
everywhere; maya wi t h M e ; santusta co m p l e t e ly satisfied;manasah w h o s e
mind; sarvah al l ; sukha ma-yah fu l l of h a p p i ness;disah di r e c t i o n s .

One who does not desire anything within this world, who has achieved peace by
controlling his senses, whose consciousness is equal in all conditions and whose
mind is completely satisfied in Me finds only happiness wherever he goes. (13)

na paramesthyam na mahendra dhis-nyam

na sarvabhaumam na rasadhipatyam
na yoga sidd-hlr apunar bhav-am va
mayy arpitatmecchati mad vinanyat

na no t; paramesthyam th e p o s i t i on or abode of Lord Brahma;na ne v e r;maha

indra dhisn-yam the position of Lord Indra; na ne i t h e r;sarvabhaumam e m p i r e
on the earth; na no r ; ra sa adhip-atyam so v e r eigntyin t h e l o w e r p la netary
systems; na ne v e r; yoga siddh-lh th e e ightfold yoga perfections;apunah
bhavam li b e r ation; va no r ; ma yi in M e ; ar p i t a fi x e d ;at ma co n s c i o u s n ess;
icchati he d e sires;mat Me ; vi na wi t h o u t ;an y at an y t h i n g e l s e.
One who has fixed his consciousness on Me desires neither the position or abode
of Lord Brahma or Lord Indra, nor an empire on the earth, nor sovereignty in the
lower planetary systems, nor the eightfold perfection of yoga, nor liberation from
birth and death. Such a person desires Me alone.

11.19.17 Srl Krsna to Uddhava

srutih pratyaksam aitihyam
anumanam catustayam
pramanesv anavasthanad
vikalpat sa virajyate

srutih Ve d ic k n o w l e dge;pratyaksam di r e c t experience;aitihyam t r a d i t i o n a l

wisdom; anumanam lo g i c al induction; catustayam fo u r f o l d;pr amanesu a m o n g
all types of evidence; anavasthanat du e to t he flickering nature;vikalpat f r o m
material diversity; sah a p e r s on;virajyate be c o m es detached.
From the four types of evidence V e d i c k n o w l e dge, direct experience, traditional
wisdom and logical induction o n e ca n u n d erstand the temporary, insubstantial
situation of the material world, by which one becomes detached from the duality
of this world.

6.9.36 Demigods to Srt Visnu

na hi virodha ubhayam bhagavaty aparimita g-una g-ana isvare navagahya mahatmye

rvacina vi-kalpa vi-tarka vi-cara pr-amanabhasa k-utarka sa-stra
ka2i2antahkaranasraya du-ravagraha va-dinam vivadanavasara uparata sa-masta
mayamaye kevala evatma m-ayam antardhaya ko nv artho durghata iva bhavati
svarupa dv-ayabhavat

na no t; hi ce r t a i n l y;vi r o dhah co n t r a d i c t i o n;ubhayam bo t h ; bh a gavati i n

the Supreme personality of Godhead; aparimita un l i m i t e d ;guna ga-ne w h o s e
transcendental attributes; isvare in t h e s upreme controller;anavagahya
possessing; mahatmye un f a t h o m a ble ability and glories;arvacma recent;
vikalpa fu l l of e quivocal calculations;vitarka op p o s i ng arguments;vicara
judgments; pramana abh-asa imperfect evidence; kutarka us e l e ss arguments;
sastra by u n a u t h o rized scriptures;ka2i2a agitated; antahkarana m i n d s ;
asraya wh o se shelter;duravagraha wi t h w i c k e d o bstinacies;vadinam o f
theorists; vivada of t he c ontroversies;anavasare no t w i t h in t he range;uparata
withdrawn; samasta fr o m w h o m a l l; maya may-e il l u s o ry energy; kevale
without a second; eva in d e e d; atma maya-m th e i l l u s o ry energy, which can do
and undo the inconceivable; antardhaya pl a c i ng between;kah wh a t ; n u
indeed; arthah me a n i n g;durghatah im p o s s i b le;iva as i t w e r e; bhavati is ; s v a
rupa na t u r e s; dvaya of t w o ; ab havat du e t o t he absence.

0 Supreme Personality of Godhead, all contradictions can be reconciled in You. 0

Lord, since You are the Supreme Person, the reservoir of unlimited spiritual
qualities, the supreme controller, Your unlimited glories are inconceivable for the
conditioned souls. Many modern theologians argue about right and wrong without
knowing what is actually right. Their arguments are always false and their
judgements inconclusive because they have no authorized evidence with which to
gain knowledge of You. Because their minds are agitated by scriptures containing
false conclusions, they are unable to understand the truth concerning You.
Furthermore, because of polluted eagerness to arrive at the right conclusion, their
theories are incapable of revealing You, who are transcendental to their material
conceptions. You are one without a second, and therefore in You contradictions
like doing and not doing, happiness and distress, are not contradictory. Your
potency is so great that it can do and undo anything as You like. With the help of
that potency, what is impossible for You> Since there is no duality in Your
constitutional position, You can do everything by the influence of Your energy.

10.87.36 The Personified Vedas to Maha-Visnu

sata idam utthitam sad iti cen nanu tarka hatam -

vyabhicarati kva ca kva ca mrsa na tathobhaya yuk -

vyavahrtaye vikalpa isito 'ndha parampa-raya

bhramayati bharati ta uru vrttibhir u-ktha jadan
satah fr om t h at whi ch is permanent;idam th i s ( u n i v e r se);utthitam a r i s e n ;
sat pe r manent; iti th u s ; cet if ( s o m e o ne proposes);
nanu ce r t a i n l y;tarka b y
logical contradiction; hatam re f u t e d;vyabhicarati it i s i n c o n s istent;kva ca i n
some cases; kva ca in o t h er cases; mrsa il l u s i o n; na no t ; ta t h a so ; ub h a ya o f
both (the real and illusion); yuk t h e c o n j u n c t i on;vyavahrtaye fo r t h e s ake of
ordinary affairs; vikalpah an i m a g i n a ry situation;isitah de s i r e d;andha o f
blind men; paramparaya by a s uc cession;bhramayati be w i l d e r;bharati t h e
words of wisdom; te Yo u r ; u ru n u m e r o u s ; vr t t ibhih wi t h t h e i r s e mantic
functions; uktha b y r i t u a l u t t erances; j adan d u l l e d .
It may be proposed that this world is permanently real because it is generated from
the permanent reality, but such an argument is subject to logical refutation.
Sometimes, indeed, the apparent nondifference of a cause and its effect fails to
prove true, and at other times the product of something real is illusory.
Furthermore, this world cannot be permanently real, for it partakes of the natures
of not only the absolute reality but also the illusion disguising that reality.
Actually, the visible forms of this world are just an imaginary arrangement
resorted to by a succession of ignorant persons in order to facilitate their material
affairs. With their various meanings and implications, the learned words of Your
Vedas bewilder all persons whose minds have been dulled by hearing the
incantations of sacrificial rituals.

*
6.0.31 Prajapati Daksa to SrI. Visnu
yac chak-tayo vadatam vadinam vai
vivada samv-ada bhuv-o bhavanti
kurvanti caisam muhur atma moha-m
tasmai namo 'nanta guna-ya bhumne

yat sakta-yah wh o se multifarious potencies;vadatam sp e a king different

philosophies; vadinam of t he s peakers;vai indeed; vivada o f a r g u m e n t ;
samvada and agreement; bhuvah the causes; bhavanti are;kurvanti create;
ca and; esam of t h e m ( t he theorists); muhuh c o n t i n u o u s l y; atma moham-
bewilderment regarding the existence of the soul; tasmai un t o H i m ; na m ah m y
respectful obeisances; ananta un l i m i t e d; gunaya po s s e ssing transcendental
attributes; bhumne th e a ll-pervading Godhead.
Let me offer my respectful obeisances unto the all-pervading Supreme Personality
of Godhead, who possesses unlimited transcendental qualities. Acting within the
cores of the hearts of all philosophers, who propagate various views, He causes
them to forget their own souls while sometimes agreeing and sometimes
disagreeing among themselves. Thus He creates within this material world a
situation in which they are unable to come to a conclusion. I offer my obeisances
unto Him.

0.11.22 Svayambhuva Manu to Dhruva Maharaja

kecit karma vadanty enam
svabhavam apare nrpa
eke kalam pare daivam
pumsah kamam utapare
kecit so m e; karma fr u i t i v e a ctivities;
vadanti ex p l a i n;enam t h a t ;
svabhavam na t u r e; apare ot h e r s ;nrpa m y d e a r K i ng D h r u v a; eke s o m e ;
kalam ti m e ; pare ot h e r s ;daivam fa t e ;pumsah of t h e l i v i ng entity;kamam
desire; uta al s o; apare o t h e r s .
The differentiation among varieties of life and their suffering and enjoyment is
explained by some to be the result of karma. Others say it is due to nature, others
due to time, others due to fate, and still others say it is due to desire.

0.29.08 ¹rada Muni to King PracInabarhi

svam lokam na vidus te vai
yatra devojanardanah
ahur dhumra dh-iyo vedam
sakarmakam atad vid-ah

svam ow n; lo kam ab o d e ;na ne v e r ;vi d uh kn o w ; te su c h p e r s o n s;vai

certainly; yatra w h e r e ; devah th e S u p r e me Personality of Godhead;
j anardanah Krsna, or Visnu; ahuh sp e a k;dhumra dhi-yah th e l e ss intelligent
class of men; vedam th e f o ur Vedas;sa karm-akam fu l l of r i t u a l i stic ceremonies;
a tat -vida-h persons who are not in knowledge.

Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all.
They do not know that the purpose of the Vedas is to understand one's own home,
where the Supreme Personality of Godhead lives. Not being interested in their real
home, they are illusioned and search after other homes.

0.11.23 Svayambhuva Manu to Dhruva Maharaja

avyaktasyaprameyasya
nana sakty -udaya-sya ca
na vai cikirsitam tata
ko vedatha sva sambh-avam

avyaktasya of t he unm a nifested;aprameyasya of t he T ra nscendence;nana

various; sakti en e r g i es;udayasya of H i m w h o g i v es rise to; ca a l s o; na n e v e r ;
vai ce r t ainly; cikirsitam th e p l a n; ta ta my d e a r b o y;kah wh o ; ve da c a n
know; atha th e r e f o re;sva ow n ; sa m bhavam o r i g i n .
The Absolute Truth, Transcendence, is never subject to the understanding of
imperfect sensory endeavor, nor is He subject to direct experience. He is the
master of varieties of energies, like the full material energy, and no one can
understand His plans or actions; therefore it should be concluded that although He
is the original cause of all causes, no one can know Him by mental speculation.

6.0.32 Prajapati Daksa to SrI. Visnu

astiti nastiti ca vastu nisthayo-r
eka sthayor b-hinna viruddha -dharmano-h
aveksitam kincana yoga sankhyay-oh
samam param hy anukulam brhat tat
asti th e re is;iti th u s ; na no t ; as t i th e r ei s ; iti th u s ;c a a n d ; v a s t u
nisthayoh pr o f e ssing knowledge of the ultimate cause;eka sthayoh w- i th one
and the same subject matter, establishing Brahman; bhinna de m o n s t r a ting
different; viruddha dharmanoh an d o p p o s ing characteristics;aveksitam
perceived; kincana that something which; yoga s-ankhyayoh of m y s t ic yoga and
the Sankhya philosophy (analysis of the ways of nature); samam th e s ame;
param transcendental; hi in d e e d;anukulam dw e l l i n g p l a c e;brhat tat t h a t
ultimate cause.
There are two parties n a m e ly, the theists and the atheists. The theist, who
accepts the Supersoul, finds the spiritual cause through mystic yoga. The
Sankhyite, however, who merely analyzes the material elements, comes to a
c onclusion of impersonalism and does not accept a supreme cause w h e t h e r
Bhagavan, Paramatma or even Brahman. Instead, he is preoccupied with the
superfluous, external activities of material nature. Ultimately, however, both
parties demonstrate the Absolute Truth because although they offer opposing
statements, their object is the same ultimate cause. They are both approaching the
same Supreme Brahman, to whom I offer my respectful obeisances.

11.22.4-5 Sri. Krsna to Uddhava

sri bhag-avan uvaca
yuktam ca santi sarvatra
bhasante brahmana yatha
mayam madiyam udgrhya
vadatam kim nu durghatam
sri bhag-avan uvaca the Supreme Personality of Godheadsaid;yuktam
reasonably; ca ev e n; santi th e y a re present;sarvatra ev e r y w h e r e;bhasante
they speak; brahmanah br a h m a n as;yatha ho w ; ma y am th e m y s t sc energy;
madiyam My ; ud g rhya re s o r t i ng t o;vadatam o f t h o s e who speak; kim w h a t ;
nu af ter all; durghatam wi l l b e i m p o s sible.

Lord Krsna replied: Because all material elements are present everywhere, it is
reasonable that different learned brahmanas have analyzed them in different ways.
All such philosophers spoke under the shelter of My mystic potency, and thus they
could say anything without contradicting the truth.

naitad evam yathattha tvam

yad aham vacmi tat tatha
evam vivadatam hetum
saktayo me duratyayah

na it is not; etat th i s ;ev am so ; ya t ha as ; at t ha sa y ;tv am yo u ; y a t which;

aham I; vacmi am s a y i n g;tat th a t ; ta t ha th u s ; ev am i n t h i s w a y ;
vivadatam fo r t h o se who argue;hetum ov e r l o g i c al reasons;saktayah the
energies (are impelling); me My; duratyayah un s urpassable.
When philosophers argue, "I don't choose to analyze this particular case in the
same way that you have," it is simply My own insurmountable energies that are
motivating their analytic disagreements.
11.3.03-06 Avirhotra to Maharaja Nimi
sri-avirhotra uvaca
karmakarma vikarmeti
veda-vado na laukikah
vedasya cesvaratmatvat
tatra muhyanti surayah
sri av-irhotrah uvaca th e s age avirhotra said;karma th e e x e c ution of duties
prescribed by scripture; akarma fa i l u r e to perform such duties;vikarma
engagement in forbidden activities; iti th u s ; ve da va-dah su b j e ct matter
understood through the Vedas; na no t ; la u k i k ah mu n d a n e ;vedasya o f t h e
vedas; ca an d; Isvara atm-atvat be c a use ofcoming from the Personality of
Godhead Himself; tatra in t h i s m a t t e r;muhyanti be c o m e c onfused;surayah
(even) great scholarly authorities.

Sri Avirhotra replied: Prescribed duties, nonperformance of such duties, and

forbidden activities are topics one can properly understand through authorized
study of the Vedic literature. This difficult subject matter can never be understood
by mundane speculation. The authorized Vedic literature is the sound incarnation
of the Personality of Godhead Himself, and thus Vedic knowledge is perfect. Even
the greatest learned scholars are bewildered in their attempts to understand the
science of action if they neglect the authority of Vedic knowledge.

paroksa vado -vedo 'yam

balanam anusasanam
karma moks-aya karmani
vidhatte hy agadam yatha

paroksa vadah -describing a situation as something else in order to disguise its

real nature; vedah Ve d a s;ayam th e s e ;balanam of c h i l d l i ke persons;
anusasanam gu i d a nce; karma moksa-ya fo r l i b e ration from material activities;
karmani ma t e r i al activities;vidhatte pr e s c ribe;hi in d e e d ;agadam a
medicine; yatha ju s t a s.

Childish and foolish people are attached to materialistic, fruitive activities,

although the actual goal of life is to become free from such activities. Therefore,
the Vedic injunctions indirectly lead one to the path of ultimate liberation by first
prescribing fruitive religious activities, just as a father promises his child candy so
that the child will take his medicine.
nacared yas tu vedoktam
svayam aj no j'itendriyah
vikarmana hy adharmena
mrtyor mrtyum upaiti sah
na acaret does not perform;yah who; tu but;veda uktam -what is prescribed
in the Vedas; svayam hi m s e l f; aj nah ig n o r a n t; aj ita indriyah -n ot h a v i n g
learned to control his senses; vikarmana by n o t e x e cuting scriptural duty;hi
indeed; adharmena by h is irr e ligion; mrtyoh mrtyum de a t h a ft er death;upaiti
achieves; sah h e .

If an ignorant person who has not conquered the material senses does not adhere
to the Vedic injunctions, certainly he will engage in sinful and irreligious activities.
Thus his reward will be repeated birth and death.
vedoktam eva kurvano
nihsango 'rpitam isvare
naiskarmyam labhate siddhim
rocanartha phala sr-utih
veda uk-tam the regulated activities describedby the Vedas;eva ce r t a inly;
kurvanah pe r f o r m i n g; nihsangah wi t h o u t a t t a chment;arpitam o f f e r e d ;
isvare to t he Supreme Lord; naiskarmyam of l i b e r a t ion from material work and
its reactions; labhate on e achieves;siddhim th e p e r f e ction; rocana ar-tha f o r
the purpose of giving encouragement; phala sru-tih th e p r o m i s es of material
results given in the Vedic scriptures.

By executing without attachment the regulated activities prescribed in the Vedas,

offering the results of such work to the Supreme Lord, one attains the perfection of
freedom from the bondage of material work. The material fruitive results offered in
the revealed scriptures are not the actual goal of Vedic knowledge, but are meant
for stimulating the interest of the performer.

11.5.5 Camasa Rsi to Maharaja Nimi

vipro raj anya vaisy-au va
hareh praptah padantikam
srautena j anmanathapi
muhyanty amnaya vadin-ah
viprah th e br a hmanas; rajanya vaisy-au of t he royal order and thevaisyas; va
or; hareh of t he Supreme Lord, Hari;praptah af t e r being allowed to approach;
pada antika-m near the lotus feet; srautenajanmana by h a v i n g r e c e i ved the
second birth of Vedic initiation; atha th e n ; api ev e n ;mu h y a nti b e w i l d e r e d ;
amnaya vadina-h adopting various materialistic philosophies.
On the other hand, brahmanas, members of the royal order and vaisyas, even after
being allowed to approach the lotus feet of the Supreme Lord, Hari, by receiving
the second birth of Vedic initiation, can become bewildered and adopt various
materialistic philosophies.

11.5.11 Camasa Rsi to Maharaja Nimi

lokevyavayamlsa madya -seva -

nitya hi j antor na hi tatra codana

vyavasthitis tesu vivaha yaj na -

sura grahair -asu nivrttir ista

loke in t h e m a t e r ia lw o r l d; vyavaya se x i n d u l g e n c e;amisa of m e a t ; ma dya
and liquor; sevah th e t a k i n g; nityah al w a y s f ou n d;hi i n d e e d ; j a n t oh i n t h e
conditioned living being; na no t ; hi i n de e d ;ta t ra in r e g a r d to t he m;codana
any command of scripture; vyavasthitih th e p r e s cribed arrangement;tesu i n
these; vivaha by s acred marriage;yaj na th e o f f ering of sacrifice;sura grahaih-
and the acceptance of ritual cups of wine; asu of t h e s e;nivrttih ce s s a tion;ista
is the desired end.

In this material world the conditioned soul is always inclined to sex, meat-eating
and intoxication. Therefore religious scriptures never actually encourage such
activities. Although the scriptural injunctions provide for sex through sacred
marriage, for meat-eating through sacrificial offerings and for intoxication through
the acceptance of ritual cups of wine, such ceremonies are meant for the ultimate
purpose of renunciation.

11.5.13-10 Camasa Rsi to Maharaja Nimi

yad ghrana bh-akso vihitah surayas
tatha pasor alabhanam na himsa
evam vyavayah prajaya na ratya
imam visuddham na viduh sva dha-rmam

yat be c ause;ghrana by s m e l l; bhaksah th e t a k i n g; vihitah i s e n j o i n e d ;

surayah of w i n e; tatha si m i l a r l y;pasoh of a s acrificial animal;alabhanam
prescribed killing; na not; himsa wa n t on v io l e nce;evam in t h e s ame way;
vyavayah se x; praj aya fo r t h e p u r p o se of begetting children;na no t ; r a t y a i
for the sake of sense enjoyment; imam th i s ( as pointed out in the previous verse);
visuddham mo s t pur e; na viduh th e y do n ot u n d e rstand;sva dhar-mam t h e i r
own proper duty.

According to the Vedic injunctions, when wine is offered in sacrificial ceremonies

it is later to be consumed by smelling, and not by drinking. Similarly, the
sacrificial offering of animals is permitted, but there is no provision for wide-scale
animal slaughter. Religious sex life is also permitted, but only in marriage for
begetting children, and not for sensuous exploitation of the body. Unfortunately,
however, the less intelligent materialists cannot understand that their duties in life
should be performed purely on the spiritual platform.

ye tv anevam vido 's-antah

stabdhah sad abhima-ninah
pasun druhyanti visrabdhah
pretya khadanti te ca tan

ye those who; tu bu t ; an e vam vidah -n ot kn o w i ng t he se facts;asantah v e r y

impious; stabdhah pr e s u m p t u o us;sat abhiman-inah co n s i dering themselves
saintly; pasun an i m a l s; druhyanti th e y h a r m; visrabdhah be i n g i n n o c e ntly
trusted; pretya af t er leaving this present body;khadanti th e y e a t;te t h o s e
animals; ca and; tan t h e m .

Those sinful persons who are ignorant of actual religious principles, yet consider
themselves to be completely pious, without compunction commit violence against
innocent animals who are fully trusting in them. In their next lives, such sinful
persons will be eaten by the same creatures they have killed in this world.

11.5.15 Camasa Rsi to Maharaja Nimi

dvisantah para kayesu -

svatmanam harim Isvaram

 mrtake sanubandhe 'smin
baddha s-nehah patanty adhah
dvisantah en v y i n g;para k-ayesu (t h e souls) within the bodies of others; sva-
atmanam th e ir o wn t r ue self;harim Isvaram th e S u p r e me Personality of
Godhead, Hari; mrtake in t h e c o r p se;sa a-nubandhe to g e ther with its relations;
asmin th i s; baddha sn-ehah th e ir affection being fixed;patanti t h e y f a l l ;
adhah d o w n w a r d .
The conditioned souls become completely bound in affection to their own
corpselike material bodies and their relatives and paraphernalia. In such a proud
and foolish condition, the conditioned souls envy other living entities as well as
the Supreme Personality of Godhead, Hari, who resides in the heart of all beings.
Thus enviously offending others, the conditioned souls gradually fall down into
hell.

11.11.18-19 Srf. Krsna to Uddhava

sabda bra-hmani nisnato
na nisnay at pare y adi
sramas tasya srama pha-lo
hy adhenum iva raksatah
sabda brah-mani in t he Vedic literature;nisnatah ex p e rt t hr o u gh complete
study; na nisnayat do e s not absorb the mind;pare in t h e S up re me;yadi i f ;
sramah la b o r; tasya hi s ; sr a ma of g r e a t endeavor;phalah th e f r u i t ; h i
certainly; adhenum a c ow t h at gives no milk; iva li k e ; ra k s a tah o f o n e w ho i s
taking care of.

If through meticulous study one becomes expert in reading Vedic literature but
makes no endeavor to fix one's mind on the Supreme Personality of Godhead, then
one's endeavor is certainly like that of a man who works very hard to take care of a
cow that gives no milk. In other words, the fruit of one s laborious study of Vedic
knowledge will simply be the labor itself. There will be no other tangible result.

gam dugdha doham -asatim ca bharyam

deham paradhinam asat prajam -ca
vittam tv attrtht krtam -anga vacam
hmam maya raksati duhkha duhkhi-

gam a cow; dugdha wh o s e milk; doham al r e a dy taken;asatim un c h a s t e; ca

also; bharyam a w i f e; deham a b o d y ;pa ra up o n o t h e r s;adhinam a l w a y s
dependent; asat us e l ess;prajam ch i l d r e n; ca a l s o ; vi t t am we a l t h ;tu b u t ;
atirthi krtam -not given to the proper recipient; anga 0 Ud d h a v a ;vacam V e d i c
knowledge; hmam de v o i d; maya of k n o w l e d g e of Me;raksati he t a k e s care of;
duhkha duhkhi -he who suffers one misery after another.

My dear Uddhava, that man is certainly most miserable who takes care of a cow
that gives no milk, an unchaste wife, a body totally dependent on others, useless
children or wealth not utilized for the right purpose. Similarly, one who studies
Vedic knowledge devoid of My glories is also most miserable.
11.21.35-36 Srf. Krsna to Uddhava
veda brahmatma v-isayas
tri k-anda v-isayaime
paroksa v-ada rsayah
paroksam mama ca priyam
vedah the Vedas;brahma at-ma th e u nd e rstanding that the soul is pure spirit;
visayah ha v i ng as their subject matter; tri ka-nda vi-sayah di v i d ed into three
sections (which represent fruitive work, worship of demigods and realization of
the Absolute Truth); ime th e s e ;paroksa va-dah sp e aking esoterically;rsayah
the Vedic authorities; paroksam in d i r e ct explanation;mama t o M e ; ca a l s o ;
priyam dear.

The Vedas, divided into three divisions, ultimately reveal the living entity as pure
spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I also
am pleased by such confidential descriptions.

sabda bra-hma su dur-bodham

pranendriya man-o may-am
ananta para-m gambhiram
durvigahyam samudra vat-

sabda brah-ma the transcendental sound of the Vedas;su durb-odham ex t r e mely

difficult to comprehend; prana of t h e v i t al air;indriya se n s e s;manah a n d
mind; mayam ma n i f e s ting on the different levels;ananta para-m w i t h o ut l i m i t ;
gambhiram de e p;durvigahyam un f a t h o m a b l e;samudra vat -li ke the ocean.
The transcendental sound of the Vedas is very difficult to comprehend and
manifests on different levels within the prana, senses and mind. This Vedic sound
is unlimited, very deep and unfathomable, just like the ocean.

11.21.00-02 Sri Krsna to Uddhava

vicitra bhasa -vitatam-
chandobhis catur uttarai-h
ananta param -brhatim
srj aty aksipate svayam
vicitra va r i e g ated;bhasa by v e r b al expressions;vitatam el a b o r a ted;
chandobhih al o ng with t he metrical arrangements;catuh uttaraih -each having
four syllables more than the previous; ananta param -li m i t l e ss; brhatim t h e g r e a t
expanse of Vedic literature; srj ati He c r e a tes;aksipate an d w i t h d r a w s;svayam
Himself.

The Veda is then elaborated by many verbal varieties, expressed in different

meters, each having four more syllables than the previous one. Ultimately the Lord
again withdraws His manifestation of Vedic sound within Him self.

gayatry usnig anustup ca

brhati panktir eva ca
tristub j agaty aticchando
hy atyasty atij agad v-irat -
gayatri usnik anustup ca kn o w n as Gayatri, Usnik and Anustup;brhati panktih
Brhati and Pankti; eva ca al s o; tristupj agati aticchandah Tr i s t u p, Jagati and
Aticchanda; hi in d e e d;atyasti a-tij agat v-irat At y a s t i, Atijagati and Ativirat.

The Vedic meters are Gayatri, Usnik, Anustup, Brhati, Pankti, Tristup, Jagati,
Aticchanda, Atyasti, Atijagati and Ativirat.
kim vidhatte kim acaste
kim anudya vikalpayet
ity asya hrdayam loke
nanyo mad veda kascana
kim wh a t; vidhatte en j o i n s ( in t he rit ualistickarma ka-nda); kim w h a t ;
acaste in d i c ates (as the object ofworship in the devata ka-nda); kim w h a t ;
anudya de s cribing in different aspects;vikalpayet ra i s es the possibility of
alternatives (in thejnana kan-da); iti th u s ; as yah of V e d i c l i t e rature;hrdayam
the heart, or confidential purpose; loke in t h i s w o r l d; na do e sn o t; anyah
other; mat th a n M e; veda kn o w ; ka s c ana a n y o n e .

In the entire world no one but Me actually understands the confidential purpose of
Vedic knowledge. Thus people do not know what the Vedas are actually
prescribing in the ritualistic injunctions of karma kand-a,or what object is actually
being indicated in the formulas of worship found in the upasana kand-a,or that
which is elaborately discussed through various hypotheses in thej nana kand-a
section of the Vedas.

11.19.33-39 Srz Krsna to Uddhava

sri bhaga-van uvaca
ahimsa satyam asteyam
asango hrir asancayah
astikyam brahmacaryam ca
maunam sthai ry am ksamabhay am
saucamj apas tapo homah
sraddhatithyam mad arcana-m
tirthatanam parartheha
tustir acarya sevana-m
ete yamah sa niyama-
ubhayor dvadasa smrtah
pumsam upasitas tata
yatha kamam -duhanti hi
sri bhagava-n uvaca the Supreme Personality of Godhead said;ahimsa
nonviolence; satyam tr u t h f u l n e s s;asteyam ne v e r coveting or stealing the
property of others; asangah de t a c hment; hrih hu m i l i t y ;as ancayah b e i n g
nonpossessive; astikyam tr u s t in t he pri n c iples of religion;brahmacaryam
celibacy; ca al s o; maunam si l e n c e;sthairyam st e a d i n ess;ksama f o r g i v i n g ;
abhayam fe a rless;saucam in t e r n al and external cleanliness; j apah ch a n t i ng the
holynames of the Lord; tapah au s t e r i t y;homah sa c r i f i c e;sraddha f a i t h ;
atithyam ho s p i t a lity;mat arcanam -wo r s h ip of Me; tirtha atanam v- i s iting holy
places; para artha iha -acti-ng and desiring for the Supreme; tustih sa t i s f action;
acarya s-evanam serving the spiritual master;ete th e s e;yamah di s c i p l i n a r y
principles; sa niyamah al o n g w i th secondary regular duties;ubhayoh of e a c h;
dvadasa tw e lve; smrtah ar e u n d e r s tood;pumsam by h u m a n b e ings;upasitah
being cultivated with devotion; tata My d e a r U d d h a va;yatha k-amam ac c o rding
to one's desire; duhanti th e y s up p l y; hi i n d e e d .

The Supreme Personality of Godhead said: Nonviolence, truthfulness, not coveting

or stealing the property of others, detachment, humility, freedom from
possessiveness, trust in the principles of religion, celibacy, silence, steadiness,
forgiveness and fearlessness are the twelve primary disciplinary principles. Internal
cleanliness, external cleanliness, chanting the holy names of the Lord, austerity,
sacrifice, faith, hospitality, worship of Me, visiting holy places, acting and desiring
only for the supreme interest, satisfaction, and service to the spiritual master are
the twelve elements of regular prescribed duties. These twenty-four elements
bestow all desired benedictions upon those persons who devotedly cultivate them.
samo man nist-hata buddher
dama indriya sam-yamah
titiksa duhkha sam-marso
j ihvopastha jayo dhrtih
danda nyas-ah param danam
kama tyag-as tapah smrtam
svabhava vij ay-ah sauryam
satyam ca sama dars-anam
anyac ca sunrta vani
kavibhih parikirtita
karmasv asangamah saucam
tyagah sannyasa ucyate
dharma istam dhanam nrnam
yaj no 'ham bhagavattamah
daksinaj nana sandes-ah
pranayamah param balam
samah me n t al equilibrium; mat in M e ; ni s t h ata st e a dy absorption;buddheh
of the intelligence; damah se l f - control;indriya of t h e s e nses;samyamah
perfect discipline; titiksa tolerance; duhkha un h a p p i n e ss;sammarsah
tolerating; jihva th e t o n g u e;upastha an d g e n i t als;
j ayah co n q u e r i n g;dhrtih
steadiness; danda ag g ression;nyasah gi v i n g u p; param th e s u p r e m e;danam
charity; kama lu s t ; ty a gah gi v i n g u p;ta pah au s t e r i t y;smrtam is c o n s i d e red;
svabhava on e 's natural tendency to enjoy; vij ayah co n q u e r i n g;sauryam
heroism; satyam re a l i t y; ca al s o ;sama darsana-m se eing the Supreme Lord
everywhere; anyat th e n e xt element (truthfulness);ca an d ; su nrta pl e - a sing;
vani sp e ech;kavibhih by t h e s ages;parikirtita is d e c l a red to be;karmasu i n
fruitive activities; asangamah de t a chment; saucam cl e a n l i n ess;tyagah
renunciation; sannyasah th e s annyasa order of life;ucyate is s aid to be;
dharmah re l i g i o usness;istam de s i r a ble;dhanam we a l t h; nr nam f o r h u m a n
beings; yaj nah sa crifice;aham I a m ; bh a gavat tamah - t he Supreme Personality
of Godhead; daksina re l i g i o us remuneration;j nana sandesah -the instruction of
perfect knowledge; pranayamah th e y o g ic system of controlling the breath;
param the supreme; balam s t r e n g t h.
Absorbing the intelligence in Me constitutes mental equilibrium, and complete
discipline of the senses is self-control. Tolerance means patiently enduring
unhappiness, and steadfastness occurs when one conquers the tongue and genitals.
The greatest charity is to give up all aggression toward others, and renunciation of
lust is understood to be real austerity. Real heroism is to conquer one's natural
tendency to enjoy material life, and reality is seeing the Supreme Personality of
Godhead everywhere. Truthfulness means to speak the truth in a pleasing way, as
declared by great sages. Cleanliness is detachment in fruitive activities, whereas
renunciation is the sannyasa order of life. The true desirable wealth for human
beings is religiousness, and 1, the Supreme Personality of Godhead, am sacrifice.
Religious remuneration is devotion to the acarya with the purpose of acquiring
spiritual instruction, and the greatest strength is the pranayama system of breath
control.

11.19.00-00 Srz Krsna to Uddhava

bhago ma aisvaro bhavo
labho mad bhak-tir uttamah
vidyatmani bhida badh-o
j ugupsa hrir akarmasu
srir guna nairapeksyadyah
sukham duhkha sukh-atyayah
duhkham kama sukh-apeksa
pandito bandha moks-a vit -

murkho dehady aham -budd-hih

pantha man nigam-ah smrtah
utpathas citta viksep-ah
svargah sattva gunod-ayah
narakas tama unnah-o
bandhur gurur aham sakhe
grham sariram manusyam
gunadhyo hy adhya ucyate
daridro yas tv asantustah
krpano yo'itendriyah
j
gunesv asakta dhir iso-
guna sango vi-paryayah
bhagah opulence; me My; aisvarah divine;bhavah nature;labhah gain;
mat bhaktih -devotional service unto Me; uttamah su p r e m e;vidya e d u c a t i o n ;
atmani in t he s oul; bhida du a l i t y ;badhah nu l l i f y i n g j; ugupsa di s g u s t;hrih
modesty; akarmasu in s i n f ul a ctivities;srih be a u t y;gunah go o d q u a l i t i e s;
nairapeksya de t a chment from material things;adyah an d so o n;sukham
happiness; duhkha ma t e r i al unhappiness;sukha an d m a t e rial happiness;
atyayah tr a n s cending;duhkham un h a p p i n e ss;kama of l u s t ; sukha o n t h e
happiness; apeksa me d i t a ting; panditah a w i s e man;bandha fr o m b o n d a g e;
moksa li b e ration; vit on e w h o k n o w s ; murkhah a f o o l ;de ha w i t h t h e b o d y ;
adi and so forth (the mind); aham buddhih -one who identifies himself;
panthah th e t r ue path; mat to M e ; ni g a mah le a d i n g ;smrtah i s t o b e
understood; utpathah th e w r o ng path; citta of c o n s c i o usness; viksepah
bewilderment; svargah he a v e n;sattva guna of t h e m o de of goodness;udayah
the predominance; narakah he l l ; ta m ah of t h e m o d e o f i g n o r a nce;unnahah
the predominance; bandhuh th e r e al friend;guruh th e s p i r i t u al master;aham I
am; sakhe My dear friend, Uddhava; grham on e ' s home;sariram t h e b o d y ;
manusyam hu m a n; guna wi t h g o o d q u a l i t ies;adhyah en r i c h e d;hi i n d e e d ;
adhyah a rich person; ucyate is s t a ted to be;daridrah a p o o r p e r s on;yah o n e
who; tu in d e e d;asantustah un s a t i s fied;krpanah a w r e t c h ed person;yah o n e
who; ajita ha s n ot c onquered;indriyah th e s e n ses;gunesu in m a t e r ial sense
gratification; asakta not attached; dhih wh o s e int e lligence;Isah a c o n t r o l l e r;
guna to sense gratification; sangah at t a c hed;viparyayah th e o p p o s i t e, a slave.
Actual opulence is My own nature as the Personality of Godhead, through which I
exhibit the six unlimited opulences. The supreme gain in life is devotional service
to Me, and actual education is nullifying the false perception of duality within th e
soul. Real modesty is to be disgusted with improper activities, and beauty is to
possess good qualities such as detachment. Real happiness is to transcend material
happiness and unhappiness, and real misery is to be implicated in searching for
sex pleasure. A wise man is one who knows the process of freedom from bondage,
and a fool is one who identifies with his material body and mind. The real path in
life is that which leads to Me, and the wrong path is sense gratification, by which
consciousness is bewildered. Actual heaven is the predominance of the mode of
goodness, whereas hell is the predominance of ignorance. I am everyone's true
friend, acting as the spiritual master of the entire universe, and one s home is the
human body. My dear friend Uddhava, one who is enriched with good qualities is
actually said to be rich, and one who is unsatisfied in life is actually poor. A
wretched person is one who cannot control his senses, whereas one who is not
attached to sense gratification is a real controller. One who attaches himself to
sense gratification is the opposite, a slave.

12.0.01-03 Sukadeva Gosvami to Maharaja Pariksit

purana-samhitam etam
rsir narayano 'vyayah
naradaya pura praha
krsna-dvaipayanaya sah

purana of a ll t he Puranas;samhitam the essential compendium; etam t h i s ;

rsih th e great sage;narayanah Lo r d N a r a - ¹ r a y a n a ; avyayah t h e i n f a l l i b l e ;
naradaya to ¹rada Muni;pura previously; praha spoke; krsna
dvaipayanaya to K r s na Dvaipayana Vedavyasa;sah h e , ¹ r a d a .

Long ago this essential anthology of all the Puranas was spoken by the infallible
Lord Nara-¹ r a y ana rsi to ¹ r a d a , wh o t hen repeated it to Krsna Dvaipayana
Vedavyasa.
sa vai mahyam maha raj a -

bhagavan badarayanah
imam bhagavatim pritah
samhitam veda sammitam-
sah he; vai in d e e d ;mahyam to m e , su k adeva Gosvami; maharaja 0 K i n g
Pariksit; bhagavan th e p o w e rful incarnation of the Supreme Lord;badarayanah
srila Vyasadeva; imam th i s ; bhagavatim Bh a g a vata scripture;pritah b e i n g
satisfied; samhitam th e a nt h o l o gy;veda s-ammitam eq u al in status to the four
Vedas.

My dear Maharaja Pariksit, that great personality srila Vyasadeva taught me this
same scripture, , which is equal in stature to the four Vedas.
imam vaksyaty asau suta
rsibhyo naimisalaye
dirgha sa-tre kuru sre-stha
samprstah saunakadibhih

imam th i s ; vaksyati wi l l s p e a k;asau pr e s e nt before us;sutah Su t a G osvami;

rsibhyah to t he sages;naimisa ala-ye in t he forest of Naimisa;dirgha sat-re a t
the lengthy sacrificial performance; kuru sres-tha 0 be s t of the Kurus;
samprstah qu e s tioned;saunaka adib-hih by t he assembly led by saunaka.
0 best of the Kurus, the same Suta Gosvami who is sitting before us will speak this
Bhagavatam to the sages assembled in the great sacrifice at Naimisaranya. This he
will do when questioned by the members of the assembly, headed by saunaka.

12.5.1 Sukadeva Gosvami to Maharaja Pariksit

sri suka -uvaca
atranuvarnyate 'bhiksnam
visvatma bhagavan harih
yasya prasada jo brahma
rudrah krodha samu-dbhavah

sri sukah -uvaca sri sukadeva Gosvami said;atra in t h i s s r i m a d-Bhagavatam;

anuvarnyate is e laborately described;abhiksnam re p e a tedly;v isva atma -th e
soul of the entire universe; bhagavan th e S upreme Personality of Godhead;
harih Lo r d H a r i; yasya of w h o m ; pr a s ada fr o m t h e s atisfaction;j ah b o r n ;
brahma Lord Brahma;rudrah Lord siva; krodha from the anger;
samudbhavah wh o se birth.
Sukadeva Gosvami said: This srimad-Bhagavatam has elaborately described in
various narrations the Supreme Soul of all that be t h e P e rsonality of Godhead,
Hari f ro m w h ose satisfaction Brahma is born and from whose anger Rudra takes
birth.

1.3.01 Suta Gosvami to Saunaka Rsi

tad idam grahayam asa
sutam atmavatam varam
sarva vedetiha-sanam
saram saram samuddhrtam
tat th a t; idam th i s ;gr a h ayam asa ma d e to accept;sutam un t o h is s on;
atmavatam of t he self-realized;varam mo s t r e s pectful;sarva al l ; ve da V e d i c
literatures (books of knowledge); itihasanam of a ll t he histories;saram c r e a m ;
saram cr e a m; samuddhrtam ta k en out.

sri Vyasadeva delivered it to his son, who is the most respected among the self-
realized, after extracting the cream of all Vedic literatures and histories of the
universe.

1.3.03 Suta Gosvamt to Saunaka Rsi

krsne sva dh-amopagate
dharma jnanadibhih saha
kalau nasta dr-sam esa
puranarko 'dhunoditah
krsne in K r s na's; sva dh-ama own a bode; upagate ha v i ng returned;dharma
religion; j nana kn o w l e d g e;adibhih co m b i n e d t o gether;saha a l o n g w i t h ;
kalau in t he K ali-yuga;nasta drs-am of p e r s o ns who have lost their sight; esah
all these; purana ark-ah th e Purana which is brilliant like the sun; adhuna j u s t
now; uditah ha s a risen.
This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the
departure of Lord Krsna to His own abode, accompanied by religion, knowledge,
etc. Persons who have lost their vision due to the dense darkness of ignorance in
the age of Kali shall get light from this Purana.

12.13.10 Suta Gosvami to Saunaka Rsi

raj ante tavad anyani
puranani satam gane
yavad bhagavatam naiva
sruyate 'mrta sagar-am
raj ante th ey shine forth; tavat th a t l o n g; anyani th e o t h e r;puranani P u r a n a s ;
satam of saintly persons;gane in t he a ssembly;yavat as l o ng as; bhagavatam
srimad-Bhagavatam; na no t ; eva in d e e d ;sruyate is h e a r d; amrta sagara-m t h e
great ocean of nectar.

All other Puranic scriptures shine forth in the assembly of saintly devotees only as
long as that great ocean of nectar, srimad-Bhagavatam, is not heard.

CHAPTER TWO
The Rising Sun of Srimad-Bhagavatam
(bhagavatarkodayah)
sri krsna ca-itanya -candray-a namah
gauranga krpaya y-asya tattvam bhagavatoditam
sampraptam hrdaye vande sarvabhauma mahasayam

1.1.2
dharmah projj hita kaitavo t-ra paramo nirmatsaranam satam
vedyam vastavam atra vastu sivadam tapa trayonmu-lanam
srimad bhagavat-e maha muni krte -kim va -parair isvarah
 sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat ksanat

dharmah re l i g i o sity;projj hita co m p l e t e ly rejected;kaitavah co v e r ed by fruitive

intention; atra he r e i n;paramah th e h i g h e s t;nirmatsaranam o f t h e o n e -
hundred-percent pure in heart; satam de v o t e es;vedyam un d e r s t andable;
vastavam fa c t ual; atra he r e i n ;vastu su b s t a n c e;sivadam we l l - b e i n g;tapa
traya th r e e fold miseries;unmulanam ca u s i ng uprooting of;srimat b e a u t i f u l ;
bhagavate the Bhagavata Purana;maha m-uni th e g reatsage (Vyasadeva);krte
having compiled; kim w h a t is ; va th e n e e d;paraih ot h e r s ;is varah t h e
Supreme Lord;sadyah at once;hrdi within the heart; avarudhyate become
compact; atra he r e i n; krt ibhih b y t h e p i o us men; susrusubhih by c u l t u r e; tat
ksanat wi t h o ut d e lay.
Completely rejecting all religious activities which are materially motivated, this
Bhagavata Purana propounds the highest truth, which is understandable by those
devotees who are fully pure in heart. The highest truth is reality distinguished
from illusion for the welfare of all. Such truth uproots the threefold miseries. This
beautiful Bhagavatam, compiled by the great sage Vyasadeva [in his maturity], is
sufficient in itself for God realization. What is the need of any other scripture> As
soon as one attentively and submissively hears the message of Bhagavatam, by this
culture of knowledge the Supreme Lord is established within his heart.

1.0.10-16 Suta Gosvami to Saunaka Rsi

suta uvaca
dvapare samanuprapte
trtiye yuga parya-ye
j atah parasarad yogi
vasavyam kalaya hareh

sutah Su ta Gosvami; uvaca sa i d; dvapare i n t h e s econd millennium;

samanuprapte on t he advent of;trtiye th i r d ; yu ga mi l l e n n i u m ;pa r ya ye i n
the place of; j atah wa s begotten;parasarat by P a r a sara;yogi th e g r e at sage;
vasavyam in t he w o mb of the daughter of Vasu;kalaya in t h e p l e n a ry portion;
hareh of t he Personality of Godhead.

Suta Gosvami said: When the second millennium overlapped the third, the great
sage [Vyasadeva] was born to Parasara in the womb of Satyavati, the daughter of
Vasu. (1%)

sa kadacit sarasvatya
upasprsyajalam sucih
vivikta eka asina
udite ravi mandale-

sah he; kadacit on c e ; sarasvatyah on t h e b a nk of the Sarasvati;upasprsya

after finishing morning ablutions; j alam wa t e r; sucih be i n g p u r i f i e d;vivikte
concentration; ekah al o n e ; asinah be i n g t h us seated;udite on t h e r i s e;ravi
mandale of t he sun disc.

Once upon a time he [Vyasadeva], as the sun rose, took his morning ablution in
the waters of the Sarasvati and sat alone to concentrate. (15)
paravara jnah sa rsih
kalenavyakta r-amhasa
yuga d-harma v-yatikaram
praptam bhuvi yuge yuge
para av-ara pa st and future;j nah on e w ho k n o w s; sah he; rsih Vya s adeva;
kalena in t he course of time; avyakta un m a n i f e s ted;ramhasa by g r e at force;
yuga dh-arma ac ts in terms of the millennium; vyatikaram an o m a l i e s;praptam
having accrued; bhuvi on t h e e arth;yugeyuge di f f e r e nt ages.

The great sage Vyasadeva saw anomalies in the duties of the millennium. This
happens on the earth in different ages, due to unseen forces in the course of time.
(16)

1.0.17-22 Suta GosvamI to Saunaka Rsi

bhautikanam ca bhavanam
sakti hras-am ca tat krta-m
asraddadhanan nihsattvan
durmedhan hrasitayusah
durbhagams caj anan vIksya
munir divyena caksusa
sarva varn-asramanam yad
dadhyau hitam amogha drk-
bhautikanam ca also of everything that is made of matter; bhavanam a c t i o n s ;
sakti hrasa-m ca and deterioration of natural power; tat krtam -r e n d e red by that;
asraddadhanan of t he faithless;nihsattvan im p a t i e nt due to want of the mode of
goodness; durmedhan du l l - w i t t e d; hrasita reduced; ayusah of d u r a t i on of life;
durbhagan ca also the unlucky;ja n an p e o p l e in g eneral; vIksya by s e e ing;
munih th e m u n i; divyena by t r a n s c endental;caksusa vi s i o n; sarva al l ; v a r n a
asramanam of a ll the statuses and orders of life;yat wh a t ; da dhyau
contemplated; hitam we l f a r e;amogha drk o- ne who is fully equipped in
knowledge.

The great sage, who was fully equipped in knowledge, could see, through his
transcendental vision, the deterioration of everything material, due to the
influence of the age. He could also see that the faithless people in general would be
reduced in duration of life and would be impatient due to lack of goodness. Thus
he contemplated for the welfare of men in all statuses and orders of life. (17-18)
catur hotram -karma suddham
praj anam vIksya vaidikam
vyadadhad yaj na santatya-i
vedam ekam catur vidham-
catuh fo u r; hotram sa c r i f i c i al fires;karma suddham p u r i f i c a t ion of work;
prajanam of t he people in general;vIksya af t e r seeing;vaidikam ac c o r d i ng to
Vedic rites; vyadadhat ma d e i nt o;yaj na sa c r i f i c e;santatyai to e x p a n d;vedam
ekam on ly o ne Veda; catuh vidham in f o u r d i v i s i o ns.

He saw that the sacrifices mentioned in the Vedas were means by which the
people s occupations could be purified. And to simplify the process he divided the
one Veda into four, in order to expand them among men. (19)
rg y-aj uh sa-matharvakhya
vedas catvara uddhrtah
itihasa pu-ranam ca
pancamo veda ucyate
rg yaj -uh sa-ma at-harva ak-hyah the names of the four Vedas;vedah th e V e das;
catvarah fo u r ; ud dhrtah ma d e i n to separate parts;itihasa hi s t o r i c al records
(Mahabharata); puranam ca an d t he Puranas; pancamah th e f i f t h; vedah t h e
original source of knowledge; ucyate is s aid to be.

The four divisions of the original sources of knowledge [the Vedas] were made
separately. But the historical facts and authentic stories mentioned in the Puranas
are called the fifth Veda. (20)
tatrarg veda -dha-rah pailah
samago j aiminih kavih
vaisampayana evaiko
nisnato yaj usam uta
tatra th e r e u pon; rg veda -dhar-ah the professor of theRg Veda; pailah th e r s i
named Paila; sama gaa -that of the Sama Veda;

jaiminih th e rs i na m ed Jaimini; kavih hi g h l y q u a l i f i e d;vaisampayanah th e r s i

named Vaisampayana; eva on l y; ekah al o n e ;nisnatah we l l v e r s ed;yaj usam o f
the Yajur Veda; uta g l o r i f i e d .

After the Vedas were divided into four divisions, Paila Rsi became the professor of
the Rg Veda, Jaimini the professor of the Sama Veda, and Vaisampayana alone
became glorified by the Yajur Veda. (21)
atharvangirasam asIt
sumantur daruno munih
itihasa purana-nam
pita me romaharsanah
atharva th e At h arva Veda; angirasam un t o t he rsi Angira; asIt wa s e n t r u s ted;
sumantuh al so known as Sumantu Muni; darunah se r i o u s ly devoted to the
Atharva Veda; munih th e s age;itihasa puranan-am of t he historical records and
the Puranas; pita fa t h e r; me mi n e ; ro m a harsanah th e rs i Ro maharsana.

The Sumantu Muni Angira, who was very devotedly engaged, was entrusted with
the Atharva Veda. And my father, Romaharsana, was entrusted with the Puranas
and historical records. (22)

1.0.25,27 Suta GosvamI to Saunaka Rsi

strI sudra dvij -aband-hunam
 trayi na sruti gocara
karma s-reyasi mudhanam
sreya evam bhaved iha
iti bharatam akhyanam
krpaya munina krtam

stri th e w o m an class;sudra th e l a b o ring class;dvij a b-andhunam of t he friends

of the twice-born; trayi th r e e ;na no t ; sr u ti go-cara fo r u n d e r s tanding;
karma in a c t i v i t ies;sreyasi in w e l f a r e;udhanam of t h e f o o l s;sreyah s u p r e m e
benefit; evam th u s ; bhavet ac h i e v e d;iha by t h i s ;iti t hu s t h i n k i n g ;
bharatam th e g reat Mahabharata;akhyanam hi s t o r i c al facts;krpaya o u t o f
great mercy; munina by t he m u n i; k r t a m is completed.

Out of compassion, the great sage thought it wise that this would enable men to
achieve the ultimate goal of life. Thus he compiled the great historical narration
called the Mahabharata for women, laborers and friends of the twice-born. (25)

natiprasidad dhrdayah
sarasvatyas tate sucau
vitarkayan vivikta stha-
idam covaca dharma vit-

na no t; atiprasidat ve r y m u c h s atisfied;hrdayah at h e a r t; sarasvatyah o f t h e

River Sarasvati; tate on t he bank of; sucau be i n g p u r i f i e d;vitarkayan h a v i n g
considered; vivikta sthah -situated in a lonely place; idam ca al s o t hi s;uvaca
said; dharma vit -one who kno ws what religion is.

Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew
the essence of religion, and he said within himself: (27)

1.0.30 Vyasadeva to Himself

thatapi bata me daihyo
hy atma caivatmana vibhuh
asampanna ivabhati
brahma varcasy-a sattamah
thatapi al t h o u g h; bata de f e c t;me mi n e ; da i h yah si t u a t e d in the body;hi
certainly; atma li v i n g b e i n g;ca an d ; eva ev e n ;at m a na my s e l f ;vibhuh
sufficient; asampannah wa n t i ng i n; iva abhati it a p p e a rs to be;brahma
varcasya of t he Vedantists;sattamah th e s up r e me.

I am feeling incomplete, though I myself am fully equipped with everything

required by the Vedas.

1.0.32 Suta Gosvami to Saunaka Rsi

tasyaivam khilam atmanam
manyamanasya khidyatah
krsnasya narado 'bhyagad
 asramam prag udahrtam

tasya hi s; evam th u s ; kh i l am in f e r i o r ;at m anam so u l ; ma n yamanasya

thinking within the mind; khidyatah re g r e t t i n g;krsnasya of K r s n a - dvaipayana
Vyasa;naradah abhyagat ¹rada came there;asramam the cottage; prak
before; udahrtam s a i d .

As mentioned before, ¹ r a d a r eached the cottage of Krsna-dvaipayana Vyasa on

the banks of the Sarasvati just as Vyasadeva was regretting his defects.

1.5.0 ¹ r a d a M un i t o V y a sadeva
j ij nasitam adhitam ca
brahma yat tat sanatanam
thatapi socasy atmanam
akrtartha iva prabho

jijnasitam de l i b e r a ted fullyw e l l; adhitam th e k n o w l e d g e obtained;ca a n d ;

brahma th e A bsolute;yat wh a t ; tat th a t ; sa n a tanam et e r n a l;thatapi i n s p i t e
of that; socasi la m e n t i n g; atmanam u n t o t h e s elf;akrta arth-ah un d o n e ; iva
like; prabho my dear sir.

You have fully delineated the subject of impersonal Brahman as well as the
knowledge derived therefrom. Why should you be despondent in spite of all this,
thinking that you are undone, my dear prabhu>

1 .5.5 Vyasadeva to ¹ r a d a M u n i
vyasa uvaca
asty eva me sarvam idam tvayoktam
thatapi natma paritusyate me
tan mulam -avyaktam agadha bodha-m
prcchamahe tvatma bhavatm-a bhutam-
vyasah Vy a sa;uvaca sa i d; asti th e r e i s; eva ce r t a i n l y;me mi n e ; sa r vam a l l ;
idam th i s; tvaya by y o u ; uk t am ut t e r e d ;th atapi an d y e t ; na no t ; at m a s e l f ;
paritusyate do e s pacify;me un t o m e ; tat of w h i c h ; m u l a m root; avyaktam
undetected;agadha bodham -the man of unlimited knowledge; prcchamahe do
inquire; tva un t o y o u; at ma bhava -self-born; atma bhutam -of f spring.

Sri Vyasadeva said: All you have said about me is perfectly correct. Despite all this,
1 am not pacified. 1 therefore question you about the root cause of my
dissatisfaction, for you are a man of unlimited knowledge due to your being the
offspring of one LBrahma] who is self-born jwith out mu n d ane father and mother].

1.5.8-9 ¹ r a d a M u n i t o V y a s adeva
sri narada u-vaca
bhavatanudita prayam -
 yaso bhagavato 'malam
yenaivasau na tusyeta
many e tad darsanam khi lam
srI n-aradah Sri ¹r a da; uvaca sa i d ; bhavata by y o u ; an u dita p-rayam a l m o s t
not praised; yasah gl o r i e s; bhagavatah of t he P ersonality of Godhead;amalam
spotless;yena b y w h i c h ; eva ce r t a i n l y;asau He ( t h e P ersonality of Godhead);
na do es not; tusyeta be p l e a sed;manye I t h i n k ; tat th a t ; da r s anam
philosophy; khilam in ferior.

Sri ¹r ada said: You have not actually broadcast the sublime and spotless glories of
the Supreme Personality of Godhead. That philosophy which does not satisfy the
transcendental senses of the Lord is considered worthless. (8)

yatha dharmadayas cartha

muni vary-anukIrtitah
na thata vasudevasya
mahima hy anuvarnitah

yatha as m u c h a s ; dharma aday-ah all f o u r p r i n c i p l es ofr e l i g iousb e havior; ca

and; artah pu r p o s e s;muni vary-a by y o u r s elf, the great sage;anukIrtitah
repeatedly described; na no t ; th a ta in t h a t w a y; vasudevasya of t he Personality
of Godhead Sri Krsna; mahima gl o r i e s;hi ce r t a i n l y;anuvarnitah so c o n s t a ntly
described.

Although, great sage, you have very broadly described the four principles
beginning with religious performances, you have not described the glories of the
Supreme Personality, Vasudeva. (9)

1.5.12-14 ¹ r a d a M un i to Vyasadeva
naiskarmyam apy acyuta bhava -varj ita-m
na sobhatej nanam alam niranjanam
kutah punah sasvad abhadram isvare
na carpitam karma yad apy akaranam
naiskarmyam se l f - r ealization, being freed from the reactions of fruitive work;
api in s pi te of; acyuta th e i n f a l l i b le Lord;bhava co n c e p t i o n;varj itam d e v o i d
of; na do es not; sobhate lo o k we l l ; j n a n am tr a n s c e n d ental knowledge; alam
by and by; niranj anam fr e e from designations;kutah wh e r e i s;punah a g a i n ;
sasvat al ways; abhadram un c o n g e n ial;Isvare un t o t he L o r d; na no t ; c a
and; arpitam of f e r e d;karma fr u i t i v e w o r k;yat api wh a t i s ; ak a ranam n o t
fruitive.

Knowledge of self-realization, even though free from all material affinity, does not
look well if devoid of a conception of the Infallible [God]. What, then, is the use of
fruitive activities, which are naturally painful from the very beginning and
transient by nature, if they are not utilized for the devotional service of the Lord>
(12)
 atho maha bhaga bhavan amogha drk
suci s-ravah satya r-ato dhrta v-ratah
urukramasyakhila b-andha muktaye
samadhinanusmara tad v-icestitam

atho th e r e fore;maha b-haga hi g h ly fort u n a te; bhavan yo u r s e l f;amogha d-rk

the perfect seer; suci sp o t l e ss;sravah fa m o u s; satya ra-tah ha v i ng taken the
vow of truthfulness; dhrta vr-atah fi x e d in spirit ual qualities;urukramasya o f t h e
one who performs supernatural activities (God); akhila un i v e r s a l;bandha
bondage; muktaye fo r l i b e r ation from;samadhina by t r a n c e;anusmara t h i n k
repeatedly and then describe them; tat vic-estitam va r i o us pastimes of the Lord.

0 Vyasadeva, your vision is completely perfect. Your good fame is spotless. You
are firm in vow and situated in truthfulness. And thus you can think of the
pastimes of the Lord in trance for the liberation of the people in general from all
material bondage. (13)
tato 'nyatha kincana yad vivaksatah
prthag drsas tat krta -rupa -nam-abhih
na karhicit kvapi ca duhsthita matir
labheta vatahata nau-r ivaspadam

tatah fr om t h a t; anyatha ap a r t ;ki n cana so m e t h i n g;yat wh a t s o e v e r;

vivaksatah de s i ring to describe; prthak s e p a r a tely;drsah vi s i o n ; t at krt a -
reactionary to that; rupa fo r m ; na m a bhih by n a m e s;na karhicit ne v e r ;kv api
any; ca and; duhsthita matih os c i l l a t i ng min d;labheta ga i n s ;vata ahat-a
troubled by the wind; nauh bo a t ; iva li k e ; as p adam p l a c e .

Whatever you desire to describe that is separate in vision from the Lord simply
reacts, with different forms, names and results, to agitate the mind as the wind
agitates a boat which has no resting place. (1%)

1.5.15 ¹ r a d a M uni to Vyasadeva

j ugupsitam dharma krte 'n-usasatah
svabhava raktasy-a mahan vyatikramah
yad vakyat-o dharma ititarah sthito
na manyate tasya nivaranam j anah

j ugupsitam verily condemned; dharma krte f- or the matter of religion;

anusasatah in s t r u c tion; svabhava raktasy-a na t u rally inclined; mahan g r e a t ;
vyatikramah un r e a s onable;yat vakyata-h un d er who se instruction; dharmah
religion; iti it i s t h u s ; it a rah th e p e o p le in general;sthitah fi x e d ; na d o n o t ;
manyate th i n k; ta sya of t h a t ;ni v a ranam pr o h i b i t i o n;j anah t h e y .

The people in general are naturally inclined to enjoy, and you have encouraged
them in that way in the name of religion. This is verily condemned and is quite
unreasonable. Because they are guided under your instructions, they will accept
such activities in the name of religion and will hardly care for prohibitions.
<incl? > <1.5.16-19>
vicaksano 'syarhati veditum vibhor
ananta p-arasya nivrttitah sukham
pravartamanasya gunair anatmanas
tato bhavan darsaya cestitam vibhoh
vicaksanah ve ry expert; asya of h i m ; ar h a ti de s e r v e s;
veditum to u n d e r s t and;
vibhoh of t he Lord; ananta pa-rasya of t he unl i m i t e d; nivrttitah r e t i r e d f r o m ;
sukham ma t e rial happiness;pravartamanasya th o s e who are attached to;
gunaih by t he material qualities;anatmanah de v o id of kno w l e dge in spiritual
value; tatah th e r e f o re;bhavan Yo u r G o o d n e ss;darsaya sh o w t he ways;
cestitam ac t i v it ies;vibhoh o f t h e L o r d .

The Supreme Lord is unlimited. Only a very expert pesonality, retired from the
activities of material happiness, deserves to understand this knowledge of spiritual
values. Therefore those who are not so well situated, due to material attachment,
should be shown the ways of transcendental realization, by Your Goodness,
through descriptions of the transcendental activities of the Supreme Lord. (16)
tyaktva sva dha-rmam caranambuj am harer
bhaj ann apakvo 'tha patet tato yadi
yatra kva vabhadram abhud amusyakim
ko vartha apto 'bhajatam sva dhar-matah
tvaktva ha v i ng forsaken;sva dhar-mam on e 's own occupational engagement;
carana ambu-jam th e lot us feet;hareh of H a ri ( t he Lor d ); bhajan i n t h e c o u r s e
of devotional service; apakvah im m a t u r e; atha fo r t h e m a t t er of;patet f a l l s
down; tatah fr o m t h a t p la ce;yadi if ; ya t r a wh e r e u p o n ;kva w h a t s o r t o f ;
va or ( u s ed sarcastically);abhadram un f a v o r a ble;abhut sh a l l h a p pen;
amusya of h i m; k im n o t h i n g ; k ah va arthah wh a t i n t e r e st;aptah o b t a i n e d ;
abhaj atam of t he nondevotee;sva dharm-atah be i ng engaged in occupational
service.

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 unsuccessful. On the other hand, a nondevotee, trough fully
engaged in occupational duties, does not gain anything. (17)

tasyaiva hetoh prayateta kovido

na labhyate yadbhramatam upary adhah
ta2 2abhyate duhkhavad anyatah sukham
kalena sarvatra gabhira ramhas-a

tasya for t hat purpose;eva on l y ; he toh re a s o n;prayateta should

endeavor; kovidah on e w ho is phi l o sophically inclined;na no t ; la b h yate i s n o t

obtained; yat wh a t ; bh ramatam wa n d e r i n g;upari adhah f r o m t o p to b o t t o m ;
tat th a t; labhyate ca n be obtained;duhkhavat li k e t he m i s eries;anyatah as a
result of previous work; sukham se n se enjoyment;kalena in course -of time;
sarvatra ev e r y where;gabhira su b t l e ;ra mhasa pr o g r e s s.

Persons who are actually intelligent and philosophically inclined should endeavor
only for that purposeful end which is not obtainable even by wandering from the
topmost planet (Brahmaloka) down to the lowest planet (Patala). As far as
happiness derived from sense enjoyment is concerned, it can be obtained
automatically in course of time, just as in course of time we obtain miseries even
though we do not desire them. (18)

na vai ano
j j atu kathancanavraj en
mukunda se-vy anyavad anga samsrtim
smaran mukundanghry up-aguhanam punar
vihatum icchen na rasa gr-ahojanah
na ne ver; vai ce r t a i n l y;j anah a p e r s o n;j atu a t a ny t i m e ;
kathancanasomehow or other; avrajet does not undergo; mukunda sev-i the
devotee of the Lord; anyavat li k e o t h e r s; anga 0 my d e a r ;samsrtim m a t e r i a l
existence; smaran re m e m b e ring;mukunda ang-hri th e l o t us feet of the Lord;
upaguhanam em b r a cing;punah ag a i n;vihatum wi l l i n g t o g i ve up;icchet
desire; na ne v e r; rasa gra-hah on e w ho has relished the mellow;j anah p e r s o n .

My dear Vyasa, even though a devotee of Lord Krsna sometimes falls down
somehow or other, he certainly does not undergo material existence like others
(fruitive workers, etc.) because a person who has once relished the taste of the
lotus feet of the Lord can do nothing but remember that ectasy again and again.
(1~)

1.5.20 ¹ r a d a M uni to Vyasadeva

idam hi visvam bhagavan ivetaro
yato j agat sthana -nirodh-a sambh-avah
tad dhi svayam veda bhavams thatapi te
pradesa matra-m bhavatah pradarsitam
idam th i s; hi al l ; vi s v am co s m o s ;bhagavan th e S up r e me Lord;iva a l m o s t
the same; itarah di f f e r e nt from;yatah fr o m w h o m ;j agat th e w o r l d s ; sthana
exist; nirodha an n i h i l a t i o n; sambhavah cr e a t i o n;tat hi al l a b o u t ;svayam
personally; veda kn o w ; bh avan yo u r g o o d self;tatha api st i l l ; te u n t o y o u ;
pradesa matram -a synopsis only; bhavatah un t o y o u; pr a darsitam e x p l a i n e d .

The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is
aloof from it. From Him only has this cosmic manifestation emanated, in Him it
rests, and unto Him it enters after annihilation. Your good self knows all about
this. I have given only a synopsis.

1.5.22-23 ¹ r a d a M un i to Vyasadeva
idam hi pumsas tapasah srutasya va
svistasya suktasya ca buddhi dattayoh-
avicyuto 'rthah kavibhir nirupito
 yad uttamasloka gunanuvarnanam
idam th i s; hi ce r t a i n l y;pumsah of e v e r y o ne;tapasah by d i n t of a usterities;
srutasya by d i nt of study of the Vedas; va or ; sv istasya sa c r i f i c e;suktasya
spiritual education; ca an d ; bu ddhi cu l t u r e of k n o w l e d ge;dattayoh c h a r i t y ;
avicyutah in f a l l i b l e;arthah in t e r e s t;kavibhih by t h e r e c o gnized learned
person; nirupitah co n c l u d e d;yat wh a t ; ut t a m asloka th e L o r d , w ho is
described by choice poetry; guna an-uvarnanam de s c ription of the transcendental
qualities of.

Learned circles have positively concluded that the infallible purpose of the
advancement of knowledge, namely austerities, study of the Vedas, sacrifice,
chanting of hymns and charity, culminates in the transcendental descriptions of
the Lord, who is defined in choice poetry. (22)
aham puratita bha-ve 'bhavam mune
dasyas tu kasyascana veda vad-inam
nirupito balaka eva yoginam
susrusane pravrsi nirviviksatam
aham I; pu ra fo r m e r l y ;at i ta bha-ve in t he previous millennium; abhavam
became; mune 0 mu n i ; da s yah of t h e m a i d s ervant;tu bu t ; ka s y ascana
certain; veda vadi-nam of t he followers of Vedanta;nirupitah en g a g e d;balakah
boy servant; eva on l y ; yo ginam of t h e d e v o t ees;susrusane in t he service of;
pravrsi du r i n g t he four mont hs of the rainy season;nirviviksatam living
together.

0 Muni, in the last millennium I was born as the son of a certain maidservant
engaged in the service of brahmanas who were following the principles of the
Vedanta. When they were living together during the four months of the rainy
season, I was engaged in their personal service. (23)

1.5.25-26 ¹ r a d a M un i to Vyasadeva
ucchista lepan a-numodito dvij aih
sakrt smabhunje tad apasta -kilbisa-h
evam pravrttasya visuddha cetasas-
tad dharma -evatma rucih p-raj ayate

ucchista lepan -the remnants of foodstuff; anumoditah be i n g p ermi t t e d;dvij aih

by the Vedantist brahmanas; sakrt on c e u p on a time;sma in t h e p a s t; bhunje
took; tat by t h a t action;apasta el i m i n a t e d;kilbisah al l s i n s; evam t h u s ;
pravrttasya be i ng engaged;visuddha cetasah -of one whose mind is purified;
tat th at particular; dharmah na t u r e ; eva ce r t a i n l y;atma rucih tr - a n scendental
attraction; praj ayate wa s manifested.

Once only, by their permission, I took the remnants of their food, and by so doing
all my sins were at once eradicated. Thus being engaged, I became purified in
heart, and at that time the very nature of the transcendentalist became attractive to
me. (25)
tatranvaham krsna kathah pra-gayatam
 anugrahenasrnavam manoharah
tah sraddhaya me 'nupadam visrnvatah
priyasravasy anga mamabhavad rucih
tatra thereupon;anu every day; aham I;krsna k-athah narration of Lord
Krsnas activities; pragayatam de s c r ibing;anugrahena by c a u s eless mercy;
asrnavam gi v i ng aural reception;manah h-arah at t r a c tive;tah t h o s e ;
sraddhaya re s pectfully; me un t o m e ; an upadam ev e ry s tep;visrnvatah
hearing attentively; priyasravasi of t he P ersonality of Godhead;anga 0
Vyasadeva; mama mi n e ; abhavat it s o b e c ame;rucih t a s t e .

0 Vyasadeva, in that association and by the mercy of those great Vedantists, I

could hear them describe the attractive activities of Lord Krsna. And thus listening
attentively, my taste for hearing of the Personality of Godhead increased at every
step. (26)

1.5.28 ¹ r a d a M uni to Vyasadeva

ittham sarat prav-rsikav rtu harer
visrnvato me 'nusavam yaso 'malam
sankirtyamanam munibhir mahatmabhir
bhaktih pravrttatma raj as -tamo-paha
ittham th u s ; sarat au t u m n ; pr a v r sikau ra i n y s e ason;rtu tw o s e a s ons;
hareh of t he Lord; visrnvatah co n t i n u o u s ly hearing;me my s e l f;anusavam
constantly; yasah amalam un a d u l t e r ated glories;sankirtyamanam ch a n t ed by;
munibhih th e g re at sages;
maha atmab-hih gr e at souls;bhaktih d e v o t i o n a l
service; pravrtta be g an to flow; atma li v i n g b e i n g ;ra jah m o d e o f p a s s i o n;
tama mo de of ignorance;upaha v a n i s h i n g .

Thus during two seasons th e r a iny season and autumn I h a d t h e o p p o r t u n ity to

hear these great-souled sages constantly chant the unadulterated glories of the
Lord Hari. As the flow of my devotional service began, the coverings of the modes
of passion and ignorance vanished. <incl>>

1.5.30 ¹ r a d a M uni to Vyasadeva

j nanam guhyatamam yat tat
saksad bhagavatoditam
anvavocan gamisyantah
krpaya dina vatsalah-

j nanam kn o w l e d g e;guhyatamam mo s t c o n f i d e ntial;yat wh atis;

tat th a t; saksat di r e c t l y;bhagavata uditam pr o p o u n d ed by the Lord Himself;

anvavocan ga ve instruction; gamisyantah wh i l e d e p arting from; krpaya b y
causeless mercy; dma vatsalah -those who are very kind to the poor and meek.

As they were leaving, those bhakti-vedantas, who are very kind to poor-hearted
souls, instructed me in that most confidential subject which is instructed by the
Personality of Godhead Himself.

1.5.32 ¹ r a d a M uni to Vyasadeva

etat samsucitam brahmams
tapa tr-aya ci-kitsitam
yad isvare bhagavati
karma brahmani bhavitam

etat th is muc h; samsucitam de c i d ed by the learned;brahman 0 b r a h m a n a

Vyasa; tapa tra-ya th r ee kinds of miseries;cikitsitam re m e d i al measures;
yat
what; isvare th e s upreme controller;bhagavati un t o t h e P ersonality of
Godhead; karma on e s p r e s cribed activities;brahmani un t o t he g reat;
bhavitam de d i c ated.

0 Brahmana Vyasadeva, it is decided by the learned that the best remedial measure
for removing all troubles and miseries is to dedicate one's activities to the service
of the Supreme Lord Personality of Godhead LSri Krsna].

1.5.30-36 ¹ r a d a M un i to Vyasadeva
evam nrnam kriya yoga-h
sarve samsrti hetav-ah
ta evatma vinas-aya
ka2pante ka2pitah pare
evam th u s; nrnam of t h e h u m a n being; kriya yogah -all ac tivities;sarve
everything; samsrti ma t e r i al existence;hetavah ca u s es;te th a t ; eva c e r t a i n l y ;
atma the tree of work; vinasaya ki l l i n g ; ka l pante be c o me competent;
kalpitah de d i c a ted;pare un t o t h e T r a nscendence.

Thus when all a man s activities are dedicated to the service of the Lord, those very
activities which caused his perpetual bondage become the destroyer of the tree of
work. (39)
yad atra kriyate karma
bhagavat paritos-anam
j nanam yat tad adhmam hi
bhakti yoga sa-manv-itam

yat whatever; atra in t h i s l i fe or worl d; kriyate do e s p e rform;karma w o r k ;

bhagavat un t o t he Personality of Godhead;paritosanam sa t i s faction of;
j nanam kn o w l e d g e;yat tat wh a t i s so called;adhinam de p e n d e nt;hi
certainly; bhakti yoga d- e votional;samanvitam do v e t a i led withbhakti yoga -

Whatever work is done here in this life for the satisfaction of the mission of the
Lord is called bhakti-yoga, or transcendental loving service to the Lord, and what
is called knowledge becomes a concomitant factor. (35)
kurvana yatra karmani
bhagavac chiksayas-akrt
 grnanti guna namani
krsnasyanusmaranti ca
kurvanah wh i l e p erforming;yatra th e r e u p o n;ka rmani du t i e s ;bhagavat t h e
Personality of Godhead; siksaya by t he w i ll o f; asakrt co n s t a n t l y;grnanti
takes on; guna qu a l i t i e s;namani na m e s ;krsnasya of K r s n a; anusmaranti
c onstantly remembers; ca a n d .

While performing duties according to the order of Sri Krsna, the Supreme
Personality of Godhead, one constantly remembers Him, His names and His
qualities. (36)

<1.6.30> <incl 1.6.36>>

1.6.35-36 ¹ r a d a M un i to Vyasadeva
yamadibhir yoga path-aih
kama lobha -hato
-muhuh
mukunda seva-ya yadvat
tathatmaddha na samyati

yama adibhi-h by t he process of practicing self-restraint;yoga path-aih b y t h e

system of yoga (mystic bodily power to attain the godly stage); kama de s i r es for
sense satisfaction; /obha lu s t f or satisfaction of the senses;hatah c u r b e d ;
muhuh al w a ys;mukunda th e P e r sonality of Godhead;sevaya by t he service of;
yadvat as it is; tatha li k e t h a t; atma th e s o u l; addha fo r a ll p r a c t ical
purposes; na do e s not; samyati be s a t i s fied.

It is true that by practicing restraint of the senses by the yoga system one can get
relief from the disturbances of desire and lust, but this is not sufficient to give
satisfaction to the soul, for this jsatisfaction] is derived from devotional service to
the Personality of Godhead. (35)
sarvam tad idam akhyatam
y at prsto 'ham tvay anagha
j anma karma -rahasya-m me
bhavatas catma tosanam-

sarvam al l; tat th a t ; id am th i s ; ak h y a t am described; yat wh a t e v e r;prstah

asked by; aham me; tvaya by y o u; anagha without any sins; j anma birth;
karma ac t i v i t ies;rahasyam my s t e r i e s; me mine; bhavatah y o u r ; ca a n d ;
atma se lf; tosaam sa t i s faction.

0 Vyasadeva, you are freed from all sins. Thus I have explained my birth and
activities for self-realization, as you asked. All this will be conducive for your
personal satisfaction also. (36)

1.7.2-8 Suta Gosvami to Saunaka Rsi

 suta uvaca
brahma nadyam sarasvatyam
asramah pascime tate
samyaprasa iti prokta
rsinam satra v-ardhanah
sutah Sri Suta; uvaca sa i d; brahma n-adyam on t he bank of the river intimately
related with Vedas, brahmanas,saints, and the Lord; sarasvatyam Sa r a svati;
asramah co t t a ge for meditation;pascime o n t he w e st; tate b a n k ;
samyaprasah th e p la ce named Samyaprasa; iti t h u s ; pr o ktah s a i d to b e ;
rsinam of t he sages;satra va-rdhanah th a t w h i ch enlivens activities.

Sri Suta said: On the western bank of the River Sarasvati, which is intimately
related with the Vedas, there is a cottage for meditation at Samyaprasa which
enlivens the transcendental activities of the sages. g)
tasmin sva asrame vyaso
badari san-da man-dite
asino 'pa upasprsya
pranidadhyau manah svayam
tasmin in t h at (a s rama); sve ow n ; as r ame in t h e c o t t a ge;vyasah Vy a s a deva;
badari be r r y; sanda tr e e s;mandite su r r o u n d ed by;asinah si t t i n g ; apah
upasprsya to u c h i ng water;pranidadhyau co n c e n t r a ted;manah t h e m i n d ;
svayam hi m s e lf.

In that place, Srila Vyasadeva, in his own asrama, which was surrounded by berry
trees, sat down to meditate after touching water for purification. (3)
bhakti yogen-a manasi
samyak pranihite 'male
apasyat purusam purnam
mayam ca tad apasra-yam
bhakti de v o t i o nal service;yogena by t he p ro cess oflinki ng up; manasi u p o n
the mind; samyak pe r f e c t ly;pranihite en g a g ed in and fixed upon;amale
without any matter; apasyat sa w; purusam th e P e r s onality of Godhead;
purnam ab s o lute;mayam en e r g y;ca a l s o ; t a t His; apasrayam u n d e r f u l l
control.

Thus he fixed his mind, perfectly engaging it by linking it in devotional service

(bhakti-yoga) without any tinge of materialism, and thus he saw the Absolute
Personality of Godhead along with His external energy, which was under full
control. (0)
yaya sammohito jiva
atmanam tri gunatma-kam
paro 'pi manute 'nartham
tat krtam ca-bhipadyate

yaya by w h o m; sammohitah il l u s i o n e d;j ivah the living entities; atmanam

self; tri guna atm-akam -conditioned by the three modes of nature, or a product of
matter; parah tr a n s c endental;api in s p i t e o f;manute ta k e s it for granted;
anartham th i n g s not wanted; tat b y t h a t ; kr t am ca re a c t i o n;abhipadyate
undergoes thereof.

Due to this external energy, the living entity, although transcendental to the three
modes of material nature, thinks of himself as a material product and thus
undergoes the reactions of material miseries. (5)

anarthopasamam saksad
bhakti yo-gam adhoksaj
e
lokasyaj anato vidvams
cakre satvata sa-mhitam

anartha th i n g s whi ch are superfluous;upasamam mi t i g a t i o n; saksat d i r e c t l y ;

bhakti yog-am the lin k i ng process of devotional service;adhoksaj e u n to the
Transcendence; lokasya of t he general mass ofmen;ajanatah th o s e w ho are
unaware of; vidvan th e s up r e mely learned;cakre co m p i l e d;satvata i n r e l a t i o n
with the Supreme Truth; samhitam Ve d i c l i t e r ature.

The material miseries of the living entity, which are superfluous to him, can be
directly mitigated by the linking process of devotional service. But the mass of
people do not know this, and therefore the learned Vyasadeva compiled this Vedic
literature, which is in relation to the Supreme Truth. (6)

yasyam vai sruyamanayam

krsne parama puru-se
bhaktir utpadyate pumsah
soka moha -bhay-apaha
yasyam th i s Vedic l i t e r a ture;vai ce r t a i n l y;sruyamanayam s i m p l y b y g i v i n g
aural reception; krsne un t o L o rd K r s n a;parama su p r e m e;puruse u n t o t h e
Personality of Godhead; bhaktih fe e l i n gs of devotional service;utpadyate s p r o u t
up; pumsah of t he liv i ng being;soka la m e n t a t i o n;moha il l u s i o n ;bhaya
fearfulness; apaha th a t w h i ch extinguishes.

Simply by giving aural reception to this Vedic literature, the feeling for loving
devotional service to Lord Krsna, the Supreme Personality of Godhead, sprouts up
at once to extinguish the fire of lamentation, illusion and fearfulness. (7)
sa samhitam bhagavatim
krtvanukramya catma jam
sukam adhyapayam asa
nivrtti-niratam munih
sah th a t; samhitam Ve d i c l i t e r ature;bhagavatim i n r e l a t i on with t h e
Personality of Godhead;krtva having done;anukramya by correction and
repetition; ca an d ; at ma jam hi s o w n s o n; sukam Su k a d e va Gosvami;
adhyapayam asa ta u g h t; nivrtti p a t h o f s e l f r e a l i z ation;niratam en g a g e d;
munih th e s age.

The great sage Vyasadeva, after compiling the Srimad-Bhagavatam and revising it,
taught it to his own son, Sri Sukadeva Gosvami, who was already engaged in self-
realization. (8)
1.7.9 Saunaka Rsi to Suta Gosvami
saunaka uvaca
sa vai nivrtti-niratah
sarvatropeksako munih
kasya va brhatim etam
atmaramah samabhyasat
saunakah uvaca Sri Saunaka asked;sah he ; vai o f c o u r s e ; nivrtti o n t h e p a t h
ofself-realization; niratah al w a y s engaged;sarvatra in e v e r y r e s p ect;
upeksakah in d i f f e rent; munih s a g e; kasya fo r w h a t r e ason;va or ; b r h a t i m
vast; etam th i s ; atma ar-amah on e w ho is pleased in himself;samabhyasat
undergo the studies.

Sri Saunaka asked Suta Gosvami: Sri Sukadeva Gosvami was already on the path of
self-realization, and thus he was pleased with his own self. So why did he take the
trouble to undergo the study of such a vast literature> <incl>>

1.7.10-11 Suta Gosvami to Saunaka Rsi

suta uvaca
atmaramas ca munayo
nirgrantha apy urukrame
kurvanty ahaitukim bhaktim
ittham-bhuta-guno harih

sutah uvaca Su ta Gosvami sasd;atmaramah wh o t a k e p l e asure matma

(generally, spirit self); ca also; munayah sages;nirgranthah freed from all
bondage; api in s p i te of; urukrame un t o t h e g re at adventurer;kurvanti d o ;
ahaitukm u n a l l o y ed; bhaktim de v o t i o n al service; ittham-bhuta s u c h w o n d e r f ul;
gunah q u a l i t ies; harih o f t h e L o r d .

All different varieties of atmaramas [those who take pleasure in atma, or spirit
self], especially those established on the path of self-realization, though freed from
all kinds of material bondage, desire to render unalloyed devotional service unto
the Personality of Godhead. This means that the Lord possesses transcendental
qualities and therefore can attract everyone, including liberated souls. (10)

harer gunaksipta matir -

bhagavan badarayanih
adhyagan mahad akhyanam
n ityam visnu jana priyah -
hareh of H a r i, the Personality of Godhead;guna tr a n s c endental attribute;
aksipta be i ng absorbed in; matih m i n d ; bh a gavan po w e r f u l ; badarayanih t h e
son of Vyasadeva; adhyagat un d e r w e nt studies;mahat gr e a t;akhyanam
narration; nityam re g u l a r l y;visnu jana de v o t e es of the Lord;priyah b e l o v e d .

Srila Sukadeva Gosvami, son of Srila Vyasadeva, was not only transcendentally
powerful. He was also very dear to the devotees of the Lord. Thus he underwent
the study of this great narration [Srimad-Bhagavatam]. (11)

1.2.3 Suta Gosvami to Saunaka Rsi

yah svanubhavam akhila sr-uti sa-ram ekam
adhyatma di-pam atititirsatam tamo ndham
samsarinam karunayaha purana gu-hyam
tam vyasa su-num upayami gurum munmam

yah he who; sva an-ubhavam se lf-assimilated (experienced);akhila a l l a r o u n d ;

sruti th e V e das;saram cr e a m;ekam th e o n l y o n e;adhyatma tr a n s c e ndental;
dipam to r c h l i g h t; atititirsatam de s i r i ng to overcome;tamah andham d e e p l y
dark material existence; samsarinam of t he m a t erialistic men;karunaya o u t o f
causeless mercy; aha sa i d;purana su p p l e m e nt to the Vedas; guhyam v e r y
confidential; tam u n t o h i m ; vy a sa sun-um th e son of Vyasadeva;upayami l e t
me offer my obeisances; gurum th e sp i r i t ual master; muninam of t h e g r e at sages.

Let me offer my respectful obeisances unto him [Suka], the spiritual master of all
sages, the son of Vyasadeva, who, out of his great compassion for those gross
materialists who struggle to cross over the darkest regions of material existence,
spoke this most confidential supplement to the cream of Vedic knowledge, after
having personally assimilated it by experience.

CHAPTER THREE
The Exposition of Bhagavata
bhagavat vivrt t-i

01.01.03
nigama ka2pa -taror g-a2itam pha2am
suka mukha-d amrta drava -samyu-tam
pibata bhagavatam rasam alayam
muhur aho rasika bhuvi bhavukah

nigama th e Vedic literatures;ka2pa taroh -the desire tree; ga2itam f u l l y

matured; pha2am fr u i t; suka Sr i l a S ukadeva Gosvami, the original speaker of
Srimad-Bhagavatam; mukhat fr o m t he l i ps of;amrta ne c t a r;drava s e m i s o l i d
and soft and therefore easily swallowable; samyutam pe r f e ct in all respects;
pibata do r e l i sh it; bhagavatam the book dealing in the science of the eternal
relation with the Lord; rasam ju i c e ( t h at whi ch is relishable);alayam u n t i l
liberation, or even in a liberated condition; muhuh al w a y s;a ho 0 ; r a s i k a h
those who are full in the knowledge of mellows; bhuvi on t h e e arth;bhavukah
expert and thoughtful.

0 expert and thoughtful men, relish Srimad-Bhagavatam, 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 relishable for all, including liberated souls.

12.13.18 Suta Gosvamt to Saunaka Rsi

srimad b-hagavatam puranam amalam yad vaisnavanam priyam
yasmin paramahamsyam ekam amalamjnanam param giyate
tatraj nana vi-raga bh-akti sa-hitam naiskarmyam aviskrtam
tac chrnvan su pa-than vicarana pa-ro bhaktya vimucyen narah
srimat bh-agavatam Sri mad Bh-agavatam; puranam th e Pu r a na; amalam
perfectly pure; yat which; vaisnavanam to t he Vaisnavas;priyam mo s t d e a r;
yasmin in which; paramahamsyam at t a i n able by the topmost devotees;ekam
exclusive; amalam pe r f e c tly pure;j nanam kn o w l e d g e;param s u p r e m e ;
giyate is sung; tatra th e r e j; nana vira-ga bha-kti sah-itam to g e ther with
knowledge, renunciation and devotion; naiskarmyam fr e e d om from all material
work; aviskrtam is r e v e aled;tat th a t ; sr n van he a r i n g ;su pat-han p r o p e r l y
chanting; vicarana par-ah wh o is serious about understanding; bhaktya w i t h
devotion; vimucyet be c o m es totally liberated;narah a p e r s o n.

Srimad-Bhagavatam is the spotless Purana. It is most dear to the Vaisnavas because

it describes the pure and supreme knowledge of the paramahamsas. This
Bhagavatam reveals the means for becoming free from all material work, together
with the processes of transcendental knowledge, renunciation and devotion.
Anyone who seriously tries to understand Srimad-Bhagavatam, who properly hears
and chants it with devotion, becomes completely liberated.

12.13.19 Suta Gosvamz to Saunaka Rsi

kasmai yena vibhasito yam atulojnana pradi-pah pura
tad rupen-a ca naradaya munaye krsnaya tad rupin-a
yogindraya tad atman-atha bhagavad rataya -karunyatas
tac chuddham vimalam visokam amrtam satyam param dhimahi
kasmai un t o B rahma;yena by w h o m ; vi b h a sitah th o r o u g h l y r e v e a led;ayam
this; atulah in c o m p a r able;j nana of t r a n s cendental knowledge;pradipah t h e
torchlight; pura lo n g a g o; tat rupena -in th e f orm of Brahma;ca a n d ;
naradaya to ¹rada;munaye the great sage; krsnaya to Krsna-dvaspayana
Vyasa; tat rupina -in the form of ¹ r a d a ; yo gi ind raya -to th e b estof yogis,
Sukadeva; tat atmana -as ¹r a d a ; at ha th e n ;bh a gavat rataya -to Pa riksst
Maharaja; karunyatah ou t o f m e r c y;tat th a t ; su d dham pu r e ; vi m a lam
uncontaminated; visokam fr e e from misery;amrtam im m o r t a l ;satyam u p o n
the truth; param su p r e m e;dhimahi I m e d i t a t e .

I meditate upon that pure and spotless Supreme Absolute Truth, who is free from
suffering and death and who in the beginning personally revealed this
incomparable torchlight of knowledge to Brahma. Brahma then spoke it to the sage
¹r a da, who narrated it to Krsna Dvaipayana Vyasa. Srila Vyasa revealed this
Bhagavatam to the greatest of sages, Sukadeva Gosvami, and Sukadeva Gosvami
mercifully spoke it to Maharaja Pariksit.
 Sarva vedanta s-aram hi
sri b-hagavatam isyate
tad r-asamrta t-rptasya
nanyatra syad ratih kvacit

sarva v-edanta of all Vedanta philosophy; saram th e e s sence;hi in d e e d;sri

bhagavatam Sri mad B-hagavatam; isyate is s aid to be;tat of i t ; ra sa a-mrta b y
the nectarean taste; trptasya fo r o ne who is satisfied;na no t ; an y a tra
elsewhere; syat th e re is;ratih at t r a c t i o n;kvacit e v e r .

Srimad Bh-agavatam is declared to be the essence of all Vedanta philosophy. One

who has felt satisfaction from its nectarean mellow will never be attracted to any
other literature.

12.13.11 Suta GosvamI. to Saunaka Rsi

adi ma-dhyavasanesu
vairagyakhyana sam-yutam
hari 272a -kat-ha vra-ta
mrtanandita sat -sura-m
adi in t he beginning; madhya th e m i d d l e; avasanesu and t he end;vairagya
concerning renunciation of material things; akhyana wi t h n a r r a t i o ns;
samyutam fu l l ; ha ri 2i2a -of the pastimes of Lord Hari; katha vrat-a of t he many
discussions; amrta by t he n e c tar;anandita in w h i c h a re made ecstatic;sat
suram th e saintly devotees and demigods

From beginning to end, the Srimad-Bhagavatam is full of narrations that encourage

renunciation of material life, as well as nectarean accounts of Lord Hari s
transcendental pastimes, which give ecstasy to the saintly devotees and demigods.

12.13.12 Suta GosvamI. to Saunaka Rsi

sarva vedan-ta saram -yad
brahmatmaikatva laksana-m
vastv advitiyam tan nistham-
kaivalyaika prayoj -anam
sarva vedant-a of all the Vedanta; saram th e e ssence;yat wh i c h ; br a hma t h e
Absolute Truth; atma ekatva -in te r ms of nondifference from the spirit soul;
laksanam ch a r acterized;vastu th e r e a lity;advitiyam on e w i t h o u t a second;tat
nistham ha v i ng that as its prime subject matter;kaivalya ex c l u s i ve devotional
service; eka th e o nl y; prayoj anam ul t i m a t e goal.

This Bhagavatam is the essence of all Vedanta philosophy because its subject
matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the
ultimate reality, one without a second. The goal of this literature is exclusive
devotional service unto that Supreme Truth. <incl>>

12.12.06-11 Suta GosvamI. to Saunaka Rsi

prayopaveso raj arser
vipra sapat par-iksitah
sukasya brahmarsabhasya
 samvadas ca pariksitah

praya u-pavesah the fast until death; raj a r-seh of t he sage among kings;vipra-
sapat be cause of the curse of the brahmana s son; pariksitah of K i n g P ariksit;
sukasya of Sukadeva;brahma r-sabhasya th e best of brahmanas; samvadah t h e
conversation; ca a nd; pa riksitah w i t h P a r i k s i t .

Also described are saintly King Pariksit's sitting down to fast until death in
response to the curse of a brahmana's son, and the conversations between Pariksit
and Sukadeva Gosvami, who the best of all brahmanas. (6)

yoga dh-aranayotkrantih
samvado naradaj ayoh
avataranugitam ca
sargah pradhaniko 'gratah
yoga dha-ranaya by f i x ed meditation in yoga; utkrantih th e a t t a i n m e nt of
liberation at the time of passing away; samvadah th e c on versation;narada
aj ayoh be tween ¹r a d a a nd Brahma;avatara anu-gitam th e l i s t i ng of the
incarnations of the Supreme Lord; ca a n d ; sa rgah th e p r o c e ss of creation;
pradhanikah from the unmanifest material nature; agratah in p r o g r e ssive order.

The Bhagavatam explains how one can attain liberation at the time of death by
p racticing fixed meditation in yoga. It also contains a discussion between ¹ r a d a
and Brahma, an enumeration of the incarnations of the Supreme Personality of
Godhead, and a description of how the universe was created in progressive
sequence, beginning from the unmanifest stage of material nature. (7)

viduroddhava samv-adah
ksattr maitr-eyayos tatah
purana samhit-a prasno-
maha purusa -samsth-i ti h

vidura uddha-va be tween Vidura and Uddhava; samvadah th e d i s cussion;ksattr

maitreyayoh be t w e en Vidura and Maitreya;tatah th e n ; pu r ana samhit-a
concerning this Puranic compilation; prasnah in q u i r i e s;m aha purusa -wi t h i n
the Supreme Personality of Godhead; samsthitih th e w i n d i n g up of creation.

This scripture also relates the discussions Vidura had with Uddhava and with
Maitreya, inquiries about the subject matter of this Purana, and the winding up of
creation within the body of the Supreme Lord at the time of annihilation. (8)

tatah prakrtikah sargah

sapta vai krti kas ca ye
tato brahmanda sambhuti-r
vairaj ah puruso yatah
tatah th e n; prakrtikah fr o m m a t e r i al nature;sargah th e c r e ation;sapta t h e
seven; vaikrtikah s t a g es of creation derived by transformation; ca a n d ; y e
which; tatah th e n ; br ahma anda of-t he universal egg; sambhutih t h e
construction; vairaj ah purusah th e u n i v e rsal form of the Lord;yatah f r o m
which.

The creation effected by the agitation of the modes of material nature, the seven
stages of evolution by elemental transformation, and the construction of the
u niversal egg, from which arises the universal form of the Supreme Lord all these
are thoroughly described. (9)

ka2asya sthu2a suk-smasya

gatih padma sa-mudbhavah
bhuva uddharane 'mbhodher
hiranyaksa va-dho yatha
ka2asya of time; sthu2a su-ksmasya gr o ss and subtle;gatih th e m o v e m e nt;
padma of t he lotus; samudbhavah th e g eneration;bhuvah of t h e e arth;
uddharane in c o n n e ction with the deliverance;ambhodheh fr o m t he ocean;
hiranyaksa vad-hah the kil l i ng of the demon Hiranyaksa;yatha as it o c c urred.

Other topics include the subtle and gross movements of time, the generation of the
lotus from the navel of Garbhodakasayi Visnu, and the killing of the demon
Hiranyaksa when the earth was delivered from the Garbhodaka ocean. (10)

urdhva tirya-g avak -sarg-o

rudra sarg-as tathaiva ca
ardha naris-varasyatha
yatah svayambhuvo manuh
urdhva of t he hig her species, the demigods;tiryak of t h e a n i m a ls;avak a n d o f
lower species; sargah th e c reation;rudra of L o r d . S i va;sargah th e c r e ation;
tatha an d; eva i n d e e d; ca a l s o ; ar d ha nari - as a half man, half woman;
isvarasya of t he lord; atha th e n ; ya t ah fr o m w h o m ; sv a yambhuvah manuh
Svayambhuva Manu.

The Bhagavatam also describes the creation of demigods, animals and demoniac
species of life; the birth of Lord Rudra; and the appearance of Svayambhuva Manu
from the half-man, half- woman Isvara. (11)

12.12.12-27 Suta Gosvamt to Saunaka Rsi

satarupa ca ya strinam
adya prakrtir uttama
santano dharma patnina-m
kardamasya praj apateh
satarupa Sa tarupa; ca a n d ; ya wh o ; st r i n am of w o m e n ;ad ya th e f s r s t ;
prakrtih the consort; uttama be s t;santanah th e p r o g e ny; dharma patninam -of
the pious wives; kardamasya of t he sage Kardama;praj apateh th e p r o genitor.

Also related are the appearance of the first woman, Satarupa, who was the
excellent consort of Manu, and the offspring of the pious wives of Prajapati
Kardama. (12)
 avataro bhagavatah
kapilasya mahatmanah
devahutyas ca samvadah
kapilena ca dhimata

avatarah th e d escent;bhagavatah of t he Supreme Personality of Godhead;

kapilasya Lo r d K a p i l a; maha at-manah th e S upreme Soul;devahutyah o f
Devahuti; ca an d ; samvadah th e c o n v e rsation;kapilena wi t h L o r d K a p i l a;ca
and; dhi m-ata the int e lligent.

The Bhagavatam describes the incarnation of the Supreme Personality of Godhead

as the exalted sage Kapila and records the conversation between that greatly
learned soul and His mother, Devahuti.(13)

nava bra-hma sam-utpattir

daksa yaj -na vin-asanam
dhruvasya caritam pascat
prthoh pracinabarhisah
naradasya ca samvadas
tatah praiyavratam dvij ah
nabhes tato 'nucaritam
rsabhasya bharatasya ca
nava brah-ma of the nine brahmanas (the sons of Lord Brahma, headed by
Marici); samutpattih th e d e s cendants;daksa yaj na -of the sacrifice performed by
Daksa; vinasanam th e d estruction;dhruvasya of D h r u v a M a haraja;caritam t h e
history; pascat th e n; prthoh of K i n g P r t h u; pracmabarhisah of P r a c i nabarhi;
naradasya wi t h ¹ r a d a M u n i ; ca an d ; sa m v adah hi s c o n v e r sation;tatah
then; praiyavratam th e s t o ry of Maharaja Priyavrata;dvij ah 0 b r a h m a n as;
nabheh of ¹ b h i ; ta t a h th e n ;an u c a ritam th e l i f e s to ry;rsabhasya o f L o r d
Rsabha; bharatasya of B h a r a ta Maharaja;ca a n d .

Also described are the progeny of the nine great brahmanas, the destruction of
Daksa s sacrifice, and the history of Dhruva Maharaja, followed by the histories of
King Prthu and King Pracinabarhi, the discussion between Pracinabarhi and
¹r a da, and the life of Maharaja Priyavrata. Then, 0 brahmanas, the Bhagavatam
tells of the character and activities of King ¹ b h i , L o r d R sabha and King Bharata.
(1%-15)

dvipa varsa sa-mudra-nam

giri nady up-avarn-anam
j yotis cakrasya -samsthanam
patala naraka st-hitih -

dvipa varsa sa-mudra-nam of the continents, great islands and oceans;giri nadi o-f
the mountains and rivers; upavarnanam th e d e t ailed description;jyotih
cakrasya of t he celestial sphere;samsthanam th e a rrangement;patala o f t h e
subterranean regions; naraka an d o f h e l l ; sthitih t h e s i t u a t i o n .

The Bhagavatam gives an elaborate description of the earth s continents, regions,

oceans, mountains and rivers. Also described are the arrangement of the celestial
sphere and the conditions found in the subterranean regions and in hell.(16)

daksa janma pracetobhyas

tat p-utrmam ca santatih
yato devasura n-aras
tiryan n-aga k-hagadayah
daksa janma th e b i r th of Daksa;pracetobhyah fr o m t he Pracetas;tat pu-trinam
of his daughters; ca an d ; santatih th e p r o g e n y;yatah fr o m w h i c h ; deva as-ura
narah th e d emigods, demons and human beings;tiryak na-ga kh-aga ad-ayah t h e
animals, serpents, birds and other species.

The rebirth of Prajapati Daksa as the son of the Pracetas, and the progeny of
Daksa s daughters, who initiated the races of demigods, demons, human beings,
animals, serpents, birds and so on a l l t h i s is described.(>7)

tvastrasyaj anma nid-hanam

putrayos ca diter dvij ah
daity esvarasy a cari tam
prahradasya mahatmanah
tvastrasya of t he son of Tvasta (Vrtra);j anma nidha-nam th e bir th and death;
putrayoh of t he t wo sons, Hiranyaksa and Hiranyakasipu;ca an d ; di t eh o f D i t i ;
dvij ah 0 b r a h manas; daitya isvar-asya of t he greatest of the Daityas;caritam
the history; prahradasya of P r a h l ada;maha atman-ah th e great soul.

0 brahmanas, also recounted are the births and deaths of Vrtrasura and of Diti's
sons Hiranyaksa and Hiranyakasipu, as well as the history of the greatest of Diti s
descendants, the exalted soul Prahlada. (18)

manv antara-nukathanam
gaj endrasya vimoksanam
manv-antaravataras ca
visnor hayasiradayah
manu antara -of re igns of the various Manus; anukathanam th e d e t a iled
description; gaya indrasy-a of t he king of the elephants;vimoksanam t h e
liberation; manu antara -avatara-h the particular incarnations of the Supreme
Personality of Godhead in each manv antara; -ca an d; visnoh o f L o r d V i s n u ;
hayasira adayah -such as Lord Hayasirsa.

The reign of each Manu, the liberation of Gajendra, and the special incarnations of
Lord Visnu in each manv antara, -such as Lord Hayasirsa, are described as well.(19)

kaurmam matsyam narasimham

vamanam ca j agat pateh -

ksiroda mathana-m tadvad

amrtarthe divaukasam

kaurmam th e i n c a rnation as a tortoise;matsyam as a fish;narasimham as a

man-lion; vamanam as a dwarf; ca and; j agat pateh of t he L o rd of the universe;
ksira uda of t he o cean of milk; mathanam th e c h u r n i n g; tadvat th u s ; a m r t a -
arthe for t he sake of nectar;diva o-kasam on t he part of the inhabitants of
heaven.

The Bhagavatam also tells of the appearances of the Lord of the universe as Kurma,
Matsya, Narasimha and Vamana, and of the demigods' churning of the milk ocean
to obtain nectar. (20)

devasura ma-ha yud-dham

raj a vam-sanukirtanam
iksvaku janma tad vam-sah
sudyumnasya mahatmanah
deva asu-ra of the demigods and demons; maha yud-dham th e great war;raj a
vamsa of the dynasties of kings;anukirtanam th e r e c i t i ng in sequence;iksvaku
j anma th e b ir th of Iks vaku; tat vam-sah hi s d ynasty;sudyamnasya ( a n d t h e
dynasty) of Sudyumna; maha atma-nah th e great soul.

An account of the great battle fought between the demigods and the demons, a
systematic description of the dynasties of various kings, and narrations concerning
I ksvaku's birth, his dynasty and the dynasty of the pious Sudyumna all are
presented within this literature. (21)

ilopakhyanam atroktam
taropakhyanam eva ca
surya vamsa-nukathanam
sasadadya nrgadayah
ila upakhy-anam th e his tory of Ila;acra he r e i n;uk tam is s p o k e n;tara
upakhyanam th e h i s t o ry of Tara;eva in d e e d; ca a l s o ; surya vamsa -of t h e
dynasty of the sun-god; anukathanam th e n a r r a tion; sasada adyah -Sasada and
others; nrga adayah -Nrga and others.

Also related are the histories of Ila and Tara, and the description of the
descendants of the sun-god, including such kings as Sasada and Nrga.(22)

saukanyam catha saryateh

kakutsthasya ca dhimatah
khatvangasya ca mandhatuh
saubhareh sagarasya ca
saukanyam th e s tory of Sukanya; ca a n d ; at ha th e n ;sa r yateh th a t o f S aryati;
kakutsthasya of K a k u t s tha; ca a n d ; dhi m atah - w h o was an intelligent king;
khatvangasya of Khatvanga; ca and;mandhatuh of Mandhata;saubhareh of
Saubhari; sagarasya o f S agara; ca a n d .

The histories of Sukanya, Saryati, the intelligent Kakutstha, Khatvanga, Mandhata,

Saubhari and Sagara are narrated.(23)

ramasya kosalendrasya
caritam ki/bisapaham
nimer anga p-arityago
j anakanam ca sambhavah
ramasya of L o rd Ramacandra;kosala in-drasya th e K i ng of Kosala;caritam t h e
pastimes; ki/bisa ap-aham wh i ch d r i ve away all sins;nimeh of K i n g N i m i ; an ga
parityagah the giving up of his body; j anakanam of t he d escendants of Janaka;
ca and; sambhavah th e a pp earance.

The Bhagavatam narrates the sanctifying pastimes of Lord Ramacandra, the King of
Kosala, and also explains how King Nimi abandoned his material body. The
appearance of the descendants of King Janaka is also mentioned.(29)

ramasya bhargavendrasya
nihksatri kar-anam bhuvah
allasya soma vamsasy-a
yayater nahusasya ca
dausmanter bharatasyapi
santanos tat suta-sya ca
yayater jyestha putra-sya
yador vamso 'nukirtitah
ramasya by L o rd Parasurama;bhargava indra-sya the greatest of the descendants
of Bhrgu Muni; nihksatri karan-am th e e li m i n a tion of all theksatriyas; bhuvah o f
the earth; ailasya of M a h a r a ja Aila;soma vamsa-sya of the dynasty of the moon-
god; yayateh of Yayati; nahusasya of N a h u s a; ca a n d ; da usmanteh of t h e s on
of Dusmanta; bharatasya Bh a r a ta;api al s o ;santanoh of K i n g S antanu;tat h i s ;
sutasya of t he son, Bhisma; ca a n d ; ya ya teh of Y a y a t i;jyestha putras-ya o f t h e
eldest son; yadoh Ya d u; vamsah th e d y n a s ty; anu kirtitah -is gl o r i f i e d.

The Srimad Bhaga-vatam describes how Lord Parasurama, the greatest descendant
of Bhrgu, annihilated all the ksatriyas on the face of the earth. It further recounts
t he lives of glorious kings who appeared in the dynasty of the moon-god kings
such as Aila, Yayati, Nahusa, Dusmanta's son Bharata, Santanu and Santanu's son
Bhisma. Also described is the great dynasty founded by King Yadu, the eldest son of
Yayati. (25-26)

yatravatirno bhagavan
krsnakhyo j agad Isvarah-
vasudeva grhej an-ma
tato vrddhis ca gokule

yatra in which dynasty;avatirnah descended;bhagavan the Supreme

Personality of Godhead; krsna akhyah -kn o wn as Krsna;j agat Isvarah -the Lord
of the universe; vasudeva grhe in-the h ome of Vasudeva;janma H i s b i r t h ;
tatah su b sequently;vrddhih Hi s g r o w i ng up; ca a n d ; go k u le i n G o k u l a .
How Sri Krsna, the Supreme personality of Godhead and Lord of the universe,
descended into this Yadu dynasty, how He took birth in the home of Vasudeva,
and how He then grew up in Gokul a a l l t h i s is described in detail.(27)

12.12.28-00 Suta Gosvami to Saunaka Rsi

tasya karmany aparani
kirtitany asura dv-isah
putanasu pa-yah pa-nam
sakatoccatanam sisoh
trnavartasya nispesas
tathaiva baka va-tsayoh
aghasura va-dho dhatra
vatsa pal-avaguhanam
tasya Hi s; karmani ac t i v i t i e s;aparani in n u m e r a b l e;kirtitani ar e g l o r i f i e d ;
asura dvi-sah of the enemy of the demons;putana of t h e w i t ch Putana;asu
along with her life air; payah of t h e m i l k; pa nam th e d r i n k i n g ; sakata o f t h e
cart; uccatanam th e b re aking;sisoh by t he c hi l d; trnavartasya of T r n a v a r ta;
nispesah the trampling; tatha an d ; eva in d e e d ;baka vats-ayoh of t he demons
named Baka and Vatsa; agha asur-a of the demon Agha; vadhah t h e k i l l i n g ;
dhatra by L o rd Brahma;vatsa pala -of the calves and cowherd boys;
avaguhanam the hiding away.

Also glorified are the innumerable pastimes of Sri Krsna, the enemy of the demons,
including His childhood pastimes of sucking out Putana s life air along with her
breast-milk, breaking the cart, trampling down Trnavarta, killing Bakasura,
Vatsasura and Aghasura, and the pastimes He enacted when Lord Brahma hid His
calves and cowherd boyfriends in a cave.(28-29)

dhenukasy a saha bhratu-h

pralambasya ca sanksayah
gopanam ca paritranam
davagneh parisarpatah
dhenukasya of D h e n u k a; saha bhratuh -alo ng wi th his companions;
pralambasya of P ra lamba;ca an d ; sanksayah th e d e s truction; gopanam o f t h e
cowherd boys; ca an d ; paritranam th e s a v i n g;dava agneh -from the forest fire;
parisarpatah wh i c h w as encircling.

The Srimad Bhagav-atam tells how Lord Krsna and Lord Balarama killed the demon
Dhenukasura and his companions, how Lord Balarama destroyed Pralambasura,
and also how Krsna saved the cowherd boys from a raging forest fire that had
encircled them. (3Q)

damanam kaliyasyaher
mahaher nanda moksana-m
vrata carya tu -kanyanam
yatra tusto 'cyuto vrataih
prasado yaj na patnibhyo-
 vipranam canutapanam
govardhanoddharanam ca
sakrasya surabher atha
yaj nabhisekah krsnasya
stribhih krida ca ratrisu
sankhacudasya durbuddher
vadho 'ristasya kesinah
damanam th e subduing; kaliyasya of K a l i y a;aheh th e s n a k e;maha ah-eh
from the great serpent; nanda m-oksanam th e rescue of Maharaja Nanda;vrata
carya th e e xecution of austere vows;tu an d ; ka n yanam of t h e go pis; yatra b y
which; tustah be c a me satisfied;acyutah Lo r d K r s n a; vrataih w i t h t h e i r v o w s ;
prasadah th e mercy; yaj na pa-tnibhyah to t he w i v es of thebrahmanas performing
Vedic sacrifices; vipranam of t he br a hmanahusbands; ca an d ; anutapanam t h e
experience of remorse; govardhana udd-haranam th e l i f t i ng of Govardhana Hill;
ca and; sakrasya by I n d r a ; surabheh al o n g w i th t he Surabhi cow;atha t h e n ;
yaj na abh-isekah the worship and ritual bathing; krsnasya of L o r d K r s n a ;
stribhih to g e t h er with the women;krida th e s p o r t i n g;ca an d ; ra t r i su i n t h e
nights; sankhacudasya of t he demon Sankhacuda;durbuddheh wh o w as foolish;
vadhah the kil l i n g; aristasya of A r i s t a; kesinah o f K e s i .

The chastisement of the serpent Kaliya; the rescue of Nanda Maharaja from a great
snake; the severe vows performed by the young gopis, who thus satisfied Lord
Krsna; the mercy He showed the wives of the Vedic brahmanas, who felt remorse;
the lifting of Govardhana Hill followed by the worship and bathing ceremony
performed by Indra and the Surabhi cow; Lord Krsna's nocturnal pastimes with the
cowherd girls; and the killing of the foolish demons Sankhacuda, Arista and
Kesi all th ese pastimes are elaborately recounted.(31-33)

akruragamanam pascat
prasthanam rama krsnay-oh
vraj a strinam -vilapas ca
mathuralokanam tatah
akrura of A k r u r a ; agamanam th e c o m i n g;pascat af t e r t ha t;prasthanam t h e
departure; rama krsnay-oh of L o rd Balarama and Lord Krsna;vraj a strmam -of
the women of Vrndavana; vi2apah th e l amentation; ca an d ; ma t h ura a2okana-m
the seeing of Mathura; tatah t h e n .

The Bhagavatam describes the arrival of Akrura, the subsequent departure of Krsna
and Balarama, the lamentation of the gopis and the touring of Mathura.(3%)

gaj a mustika -canura-

kamsadinam tatha vadhah
mrtasyanayanam sunoh
punah sandipaner guroh

gaja of the elephant Kuvalayapida; mustika canura -of the wrestlers Mustika and
Canura; kamsa of K a m s a;adinam an d o f o t h e rs;tatha al s o ;vadhah t h e
killing; mrtasya wh o h a d d i e d;anayanam th e b r i n g i ng back;sunoh of t h e s on;
punah again;
sandipaneh of Sandipani;
guroh their spiritual master.

Also narrated are how Krsna and Balarama killed the elephant Kuvalayapida, the
wrestlers Mustika and Canura, and Kamsa and other demons, as well as how Krsna
brought back the dead son of His spiritual master, Sandipani Muni.(35)

mathurayam nivasata
yadu ca-krasya yat priyam
krtam uddhava ra-mabhyam
yutena harina dvij ah
mathurayam in M a t h u r a; nivasata by H i m w h o w as residing;yadu ca-krasya
for the circle of Yadus;yat w h i c h ; pr i y am gr a t i f y i n g kr
; t am w a s d o n e ;
uddhava ram-abhyam wi t h U d d h a va and Balarama;yutena jo i n e d; harina b y
Lord Hari;dvijah 0 brahmanas

Then, 0 brahmanas, this scripture recounts how Lord Hari, while residing in
Mathura in the company of Uddhava and Balarama, performed pastimes for the
satisfaction of the Yadu dynasty. (36)

j arasandha sam-anita
sainyasya bahuso vadhah
ghatanam yavanendrasya
kusasthalya nivesanam

jarasandha bv K i n g Jarasandha;samanita as s e mbled;sainyasya o f t he a rmy;

bahusah ma ny tim e s;vadhah th e a n n i h i l a t ion;ghatanam th e k i l l i n g ; yavana
indrasya of t he ki ng of the barbarians;kusasthalyah of D v a r a ka;nivesanam t h e
founding.

Also described are the annihilation of each of the many armies brought by
Jarasandha, the killing of the barbarian king Kalayavana and the establishment of
Dvaraka City. (37)

adanam parij atasya

sudharmayah suralayat
rukminya haranam yuddhe
pramathya dvisato hareh
adanam the receiving;parij atasya of t he pa rij ata tree; sudharmayah o f t h e
Sudharma assembly hall; sura alayat fr - om the abode of the demigods;
rukminyah of R u k m i n i; ha ranam th e k i d n a p p i n g;yuddhe i n b a t t l e ;
pramathya de f e ating;dvisatah His rivals; hareh b y L o rd H a r i .

This work also describes how Lord Krsna brought from heaven the parij ata tree
and the Sudharma assembly hall, and how He kidnapped Rukmini by defeating all
His rivals in battle. (38)

harasyajrmbhanam yuddhe
banasy a bhuj a krntanam-
 pragjyotisa patim hatva
kanyanam haranam ca yat
harasya of L o rd Siva;j rmbhanam th e f o r c ed yawning;yuddhe i n b a t t l e ;
banasya of Bana;bhuja of t h e a r m s;krntanam th e cu t t i n g „ p r a g j y o t isa p-atim
the master of the city Prag Iyotisa; hatva ki l l i n g ; kanyanam o f t h e u n m a r r i e d
virgins; haranam th e r e m o v al; ca a n d ; yat w h i c h .

Also narrated are how Lord Krsna, in the battle with Banasura, defeated Lord Siva
by making him yawn, how the Lord cut off Banasura's arms, and how He killed the
master of Prag Iyotisapura and then rescued the young princesses held captive in
that city. (39)
caidya pa-undraka sal-vanam
dantavakrasya durmateh
sambaro dvividah pitho
murah pancaj anadayah
mahatmyam ca vadhas tesam
varanasyas ca dahanam
bharavataranam bhumer
nimitti krty-a pandavan

caidya of t he King of Cedi, Sisupala;paundraka of P a u n d r a ka;salvanam a n d

of Salva; dantavakrasya of D a n t a vakra;durmateh th e f o o l i s h; sambarah dvividah
pithah the demons Sambara, Dvivida and Pitha; murah pancajana aday-ah M u r a ,
Pancajana and others; mahatmyam th e p r o w e ss; ca a n d ; va dhah t h e d e a t h ;
tesam of these;varanasyah of t he h o ly csty of Benares; ca an d; dahanam t h e
burning;bhara of the burden;avataranam the reduction; bhumeh of the earth;
nimitti krtya - m a k ing the apparent cause;pandavan th e s ons of Pandu.

There are descriptions of the powers and the deaths of the King of Cedi,
Paundraka, Salva, the foolish Dantavakra, Sambara, Dvivida, Pitha, Mura,
Pancajana and other demons, along with a description of how Varanasi was burned
to the ground. The Bhagavatam also recounts how Lord Krsna relieved the earth's
burden by engaging the Pandavas in the Battle of Kuruksetra.(90-91)

vipra sapapa-desena
samharah sva kulasya -ca
uddhavasya ca samvado
vasudevasya cadbhutah
yatratma vidya hy -akhila
prokta dharma vinirnay-ah
tato martya parityag-a
atma yoganub-havatah

vipra sapa o-f the curse by thebrahmanas; apadesena on t he pretext; samharah

the withdrawal; sva kulasya -of His own family; ca a n d ; ud d havasya w i t h
Uddhava; ca and; samvadah th e d i s c ussion;vasudevasya of V a s udeva (with
¹r a d a); ca a n d ; ad b hutah wo n d e r f u l;ya tra in w h i c h ; at ma vidya t - h e
science of the self; hi in d e e d;akhila co m p l e t e l y;prokta wa s s p o k e n; dharma
vinirnayah th e a scertainment of the principles of religion;tatah th e n ; ma r t ya
of the mortal world; parityagah th e g i v i ng up; atma yoga of H i s p e r s onal mystic
power; anubhavatah on the strength.

How the Lord withdrew His own dynasty on the pretext of the brahmanas' curse;
Vasudeva's conversation with ¹ r a d a ; th e extraordinary conversation between
Uddhava and Krsna, which reveals the science of the self in complete detail and
elucidates the religious principles of human society; and then how Lord Krsna
gave up this mortal world by His own mystic power the Bhagavatam narrates all
these events. (W2-03)

yuga lak-sana vr-ttis ca

ka2au nRnam upap2avah
catur vid-has ca pralaya
utpattis tri vid-ha tatha

yuga of the different ages; laksana th e c ha racteristics;vrttih a n d t h e

corresponding activities; ca a l so; kalau in t h e p r e s ent age of Kali;nRnam o f
men; upaplavah th e t o t al disturbance;catuh vidh-ah f o u r f o l d; ca a n d ;
pralayah the process of annihilation; utpattih cr e a t i o n;tri vidh-a o f t h r e e
kinds; tatha a n d .

This work also describes people s characteristics and behavior in the different ages,
the chaos men experience in the age of Kali, the four kinds of annihilation and the
three kinds of creation. (00)

12.12.05 Suta Gosvami to Saunaka Rsi

deha tyaga-s ca raj arser
visnu ratasy-a dhimatah
sakha prana-yanam rser
markandeyasya sat katha-
maha purus-a vinyas-ah
sury asy a j agad atman-ah

deha tyagah -the relinquishing of his body; ca a n d ; raj a rseh - by the saintly
king; visnu ratasy-a Pariksit; dhi matah -t he in t e lligent; sakha of t h e b r a nches
of the Vedas; pranayanam th e d i s semination;rseh fr o m t he g reat sage
Vyasadeva; markandeyasya of M a r k a n deya Rsi;sat katha -the pious narration;
maha purusa -of the universal form of the Lord; vinyasah th e d e t a iled
arrangement; suryasya of t he sun;j agat atmanah -who is the soul of the
universe.

There are also an account of the passing away of the wise and saintly King
Visnurata [Pariksit], an explanation of how Srila Vyasadeva disseminated the
branches of the Vedas, a pious narration concerning Markandeya Rsi, and a
description of the detailed arrangement of the Lord's universal form and His form
as the sun, the soul of the universe.

12.12.07 Suta Gosvami to Saunaka Rsi

patitah skhalitas cartah
ksuttva va vivaso grnan
 haraye nama ity uccair
mucyate sarva patakat

patitah falling; skhalitah tr i p p i n g ; ca an d ; ar t ah fe e l i n g p a i n;ksuttva

sneezing; va or ; vi v asah in v o l u n t a r i l y;grnan ch a n t i n g ;haraye
namah "obeisances to Lord Hari"; iti thus; uccaih lo u d l y; mucyate o n e i s
freed; sarva p-atakat fr o m a ll sinful reactions.

If when falling, slipping, feeling pain or sneezing one involuntarily cries out in a
loud voice, "Obeisances to Lord Hari!" one will be automatically freed from all his
sinful reactions.

12.12.50-52 Suta Gosvami to Saunaka Rsi

tad eva ramyam ruciram navam navam
tad eva sasvan manaso mahotsavam
tad eva sokarnava sos-anam nrnam
yad uttamahsloka yas-o 'nugiyate
tat th a t; eva in d e e d;ramyam at t r a c t i v e;ruciram pa l a t a b l e;navam navam
newer and newer; tat th a t ; eva in d e e d ;sasvat co n s t a n t ly;manasah f o r t h e
mind; maha utsa-vam a great festival;tat th a t ; eva in d e e d ;soka arna-va t h e
ocean of misery; sosanam th a t w h i ch dri es;nRnam fo r a ll p e rsons;yat i n
which; uttamahsloka of t he a ll-famous Supreme Personality of Godhead;yasah
the glories; anugiyate ar e sung.

Those words describing the glories of the all-famous Personality of Godhead are
attractive, relishable and ever fresh. Indeed, such words are a perpetual festival for
the mind, and they dry up the ocean of misery.(50)

na yad vacas citra padam -harer yaso

j agat pavitr-am pragrnita karhicit
tad dhvanksa tirtham -na tu hamsa sevita-m
yatracyutas tatra hi sadhavo 'malah
na not;yat which; vacah vocabulary;citra padam -decorative words; hareh
of the Lord; yasah th e g l o r i es;jagat th e u n i v e r s e;pavitram s a n c t i f y i n g ;
pragrnita de s c r ibe;karhicit ev e r ;t a t that; dhvanksa of t he crows;tirtham a
place of pilgrimage; na not; tu on t he o t h er hand;hamsa by s a i n t ly persons
situated in knowledge; sevitam se r v e d;yatra in w h i c h ; ac yutah L o r d A c y u t a
(is described); tatra th e r e ;hi al o n e ;sadhavah th e s a i nts;amalah w h o a r e
pure.

Those words that do not describe the glories of the Lord, who alone can sanctify
the atmosphere of the whole universe, are considered to be like unto a place of
pilgrimage for crows, and are never resorted to by those situated in transcendental
knowledge. The pure and saintly devotees take interest only in topics glorifying
the infallible Supreme Lord. (51)

tad vag visargo j a-natagha samplavo-

yasmin prati slokam a-baddhavaty api
 namany anantasya yaso 'nkitani yat
srnvanti gayanti grnanti sadhavah
tat th a t; vak vo c a b u l a r y;visargah cr e a t i o n;janata of t h e p e o p le in general;
agha of t he sins;samp2avah a revolution;yasmin in w h i c h ; pr a ti s-2okam ea c h
and every stanza; abaddhavati is i r r e g ularly composed;api al t h o u g h;namani
the transcendental names, etc; anantasya o f t he u nl i m i t ed Lord; y a s ah t h e
glories; ankitani de p i c t e d;yat which; srnvanti do h e a r; gayanti d o s i n g ;
grnanti do a c c ept;sadhavah th e p u r i f i ed men who are honest.

On the other hand, that literature which is full of descriptions of the

transcendental glories of the name, fame, forms, pastimes and so on of the
unlimited Supreme Lord is a different creation, full of transcendental words
directed toward bringing about a revolution in the impious lives of this world s
misdirected civilization. Such transcendental literatures, even though imperfectly
composed, are heard, sung and accepted by purified men who are thoroughly
honest. (52)

12.12.55 Suta Gosvami to Saunaka Rsi

avismrtih krsna pad-aravindayoh
ksinoty abhadrani ca sam tanoti
sattvasya suddhim paramatma bhak-tim
j nanam ca vij nana virag-ayukt-am
avismrtih re m e m b r a nce;krsna pada -aravi-ndayoh of L o rd K rs na's lotus feet;
ksinoti de s t r o ys;abhadrani ev e r y t h i ng inauspicious; ca a n d ; sam g o o d
fortune; tanoti ex p a n d s;sattvasya of t he h eart;suddhim th e p u r i f i c a tion;
parama atma -for the Supreme Soul;bhaktim devotion; j nanam knowledge;
ca and; vij nana wi t h d i r e ct realization;viraga an d d e t a chment;yuktam
endowed.

Remembrance of Lord Krsna's lotus feet destroys everything inauspicious and

awards the greatest good fortune. It purifies the heart and bestows devotion for the
Supreme Soul, along with knowledge enriched with realization and renunciation.

12.12.59 Suta Gosvami to Saunaka Rsi

ya etat sravayen nityam
yama ksanam -ananya dhih -
slokam ekam tad ardham -va
padam padardham eva va
sraddhavan yo 'nusrnuyat
punaty atmanam eva sah
yah wh o ; etat th i s ;sr a vayet ma k e s o th e rs hear;nityam al w a y s;yama
ksanam ev ery hour and every minute; ananya dhih w- i th u n d e viated attention;
slokam ve r s e;ekam on e ; tat ardham -h a lf of tha t; va or ; pa d am a s i n g l e l i n e ;
pada ardham -half a line; eva indeed; va or ; sr addha van wi - th faith;yah
who; anusrnuyat he a rs from the proper source;punati pu r i f i e s;atmanam h i s
very self; eva in d e e d; sah h e .

One who with undeviating attention constantly recites this literature at every
moment of every hour, as well as one who faithfully hears even one verse or half a
verse or a single line or even half a line, certainly purifies his very self.

12.12.65 Suta Gosvamf. to Saunaka Rsi

vipro dhityapnuyat praj nam
raj anyodadhi m-ekhalam
vaisyo nidhi pa-titvam ca
sudrah sudhyeta patakat
viprah a br a h mana; adhitya st u d y i n g;apnuyat ac h i e v e s;praj nam in t e l l i g e nce
in devotional service; raj anya a k i n g; udadhi me-khalam (t h e e arth) bounded by
the seas; vaisyah a bus inessman;nidhi of t r e a s ures;patitvam lo r d s h i p; ca
and; sudrah a w o r k e r; sudhyeta be c o m es purified;patakat from sinful
reactions.

A brahmana who studies the Srimad-Bhagavatam achieves firm intelligence in

devotional service, a king who studies it gains sovereignty over the earth, a vaisya
acquires great treasure and a sudra is freed from sinful reactions.

12.12.68 Suta Gosvami to Saunaka Rsi

upacita nava -sakti-bhih sva atmany
uparacita sthira -jangamalayaya
bhagavata upalabdhi matr-a dham-ne
sura rsabh-aya namah sanatanaya
upacita fu l l y d e veloped;nava saktib-hih by H is n i ne energies(prakrti, purusa,
mahat, false ego and the five subtle forms of perception); sve atmani w i t h i n
Himself; uparacita ar r a n g ed in proximi t y;sthiraja ngama o f b o t h t h e
nonmoving and the moving living beings; alayaya th e a b o d e;bhagavate t o t h e
Supreme Personality of Godhead; upalabhdhi matra -pu re consciousness;
dhamne wh o se manifestation; sura of d e i t i e s;rsabhaya th e c h i e f; namah m y
obeisances; sanatanaya to t he eternal Lord.

1 offer my obeisances to the Supreme Personality of Godhead, who is the eternal

Lord and leader of all other deities, who by evolving His nine material energies has
arranged within Himself the abode of all moving and nonmoving creatures, and
who is always situated in pure, transcendental consciousness.

12.12.69 Suta Gosvami to Saunaka Rsi

sva sukha n-ibhrta -cetas ta-d vyudast-anya bhavo-
py ajita rucira 2-i2akrsta -saras ta-diyam
vyatanuta krpaya yas tattva dipam p-uranam
tam akhila vrj ina gh-nam vy-asa sunum n-ato smi

sva sukha -in the happiness of the self; nibhrta solitary; cetah w h o s e
consciousness; tat be c a use of that;vyudasta gi v e n u p; anya bhavah -any other
type of consciousness; api al t h o u g h; aj ita of S ri K r s n a, the unconquerable Lord;
rucira pl e a s ing;2z2a by the pastimes; akrsta at t r a c t ed;sarah wh o s e h eart;
tadiyam co n s i sting of the activities of the Lord;vyatanuta sp r e a d, manifested;
krpaya me r c i f u l l y; yah wh o ; ta t t va dipam t- h e bright light of the Absolute
Truth; puranam th e Pu r a na (Srimad Bhagavatam);tam u n t o H i m ; a k h i la vrjin a -
ghnam de f eating everything inauspicious;vyasa s-unum son of Vyasadeva;natah
asmi I o f f er my obeisances.

Let me offer my respectful obeisances unto my spiritual master, the son of

Vyasadeva, Sukadeva Gosvami. It is he who defeats all inauspicious things within
this universe. Although in the beginning he was absorbed in the happiness of
Brahman realization and was living in a secluded place, giving up all other types of
consciousness, he became attracted by the pleasing, most melodious pastimes of
Lord Sri Krsna. He therefore mercifully spoke this supreme Purana, Srimad-
Bhagavatam, which is the bright light of the Absolute Truth and which describes
the activities of the Lord. (69)

12.03.10 Sukadeva Gosvamt to Maharaja Partksit

katha imas te kathita mahiyasam
vitaya lokesu yasah pareyusam
vij nana vair-agya viva-ksaya vibho
vaco vibh-utir na tu paramarthyam
kathah th e narrations; imah th e s e;te un t o y o u ; k a t h itah h a v e b e en spoken;
mahiyasam of g re at kings;vitaya sp r e a d i ng;lokesu th r o u g h o ut all the worlds;
yasah their fame; pareyusam wh o h a ve departed;vij nana tr a n s c endental
knowledge; vairagya an d r e n u n c iation;vivaksaya wi t h t h e d e sire for teaching;
vibho 0 m i g h t y Pariksit; vacah of w o r d s ; vibhutih t h e d e c o r a tion;na n o t ;
tu bu t; parama arthy-am of t he m o st essential purport.

Sukadeva Gosvami said: 0 mighty Pariksit, I have related to you the narrations of
all these great kings, who spread their fame throughout the world and then
departed. My real purpose was to teach transcendental knowledge and
renunciation. Stories of kings lend power and opulence to these narrations but do
not in themselves constitute the ultimate aspect of knowledge.

12.03.15 Sukadeva Gosvamt to Maharaja Parisksit

yas tuttamah sloka g-unanu-vadah
sangiyate 'bhiksnam amangala ghnah-
tam eva nityam srnuyad abhiksnam
krsne 'malam bhaktim abhipsamanah

yah wh i c h; tu on t h e o t h e r h and;uttamah sloka o-f the Supreme Personality of

Godhead, who is praised in transcendental verses; guna of t he qualities;
anuvadah th e recounting; sangiyate is s u n g; abhiksnam a l w a y s; amangala
ghnah wh i ch d estroys everything inauspicious; tam t h a t ; eva indeed; nityam
regularly; srnuyat on e s h o u ld hear; abhiksnam c o n s t a ntly; krsne u n t o L o r d
Krsna; amalam un t a i n t e d; bhaktim d e v o t i o n al service;abhipsamanah h e w h o
dessres.

The person who desires pure devotional service to Lord Krsna should hear the
narrations of Lord Uttamasloka s glorious qualities, the constant chanting of which
destroys everything inauspicious. The devotee should engage in such listening in
regular daily assemblies and should also continue his hearing throughout the day.
 CHAPTER FOUR
The Factual Truth of Krsna
bhagavat s-varupa tattvam

12.13.01 Suta Gosvamt to Saunaka Rsi

suta uvaca
yam brahma varunendra ru-dra m-arutah stunvanti divyaih stavair
vedaih sanga pa-da kr-amopanisadair gayanti yam sama ga-h
dhyanavasthita tad -ga-tena manasa pasyanti yam yogino
yasyantam na viduh surasura ga-na devaya tasmai namah
sutah uvaca Su ta Gosvami said;yam wh o m ; br a h ma Lo r d B r a h m a;varuna
indra rud-ra ma-rutah as well as Varuna, Indra, Rudra and the Maruts;stunvanti
praise; divyaih wi t h t r a n s cendental;stavaih pr a y e r s;vedaih wi t h t h e Ve das;
sa along with; anga th e c o r o l l a ry branches;pada kra-ma th e special sequential
arrangement of mantras; upanisadaih an d t he Up anisads; gayanti t h e y s in g
about; yam wh o m ; sa ma gah -t he si ngers of the Sama Veda; dhyana i n
meditative trance; avasthita si t u a t e d;tat gate-na w h i c h is fixed upon Him;
manasa wi t h in t he min d; pasyanti th e y s e e;yam wh o m ; yo g i n ah t h e m y s t i c
yogis; yasya whose; antam en d ; na viduh th e y d o n ot k n o w; sura asur-a
ganah all the demigods and demons;devaya to the Supreme Personality of
Godhead; tasmai to H i m ; na m ah ob e i s a n ces.

Suta Gosvami said: Unto that personality whom Brahma, Varuna, Indra, Rudra and
the Maruts praise by chanting transcendental hymns and reciting the Vedas with
all their corollaries, pada-kramas and Upanisads, to whom the chanters of the
Sama Veda always sing, whom the perfected yogis see within their minds after
fixing themselves in trance and absorbing themselves within Him, and whose limit
can never be found by any demigod or demon u n t o t h a t Supreme Personality of
Godhead I offer my humble obeisances.

01.02.11 Suta Gosvamt to Saunaka Rsi

vadanti tat tattva vidas-
tattvam yaj j nanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate

vadanti th e y say;tat th a t ;ta t t va vidah - t he le arned souls; tattvam t h e

Absolute Truth; yat wh i c h ;j nanam kn o w l e d g e;advayam no n d u a l;brahma
iti kn o w n as Brahman;paramatma iti kn o w n a s Paramatma;bhagavan iti
known as Bhagavan; sabdyate it so sounded.

Learned transcendentalists who know the Absolute Truth call this nondual
substance Brahman, Paramatma or Bhagavan.

02.06.00 Brahma to ¹rada Muni

visuddham kevalam j nanam
pratyak samyag avasthitam
 satyam prnam ansdy antam
nirgunam nityam advayam
visuddham wi t h o ut a ny material tinge;kevalam pu r e a nd perfect; j nanam
knowledge; pratyak al l - p e r v ading;samyak in f u l l n e s s;avasthitam s i t u a t e d ;
satyam tr u t h; pr n am ab s o l u t e;anadi wi t h o u t a ny b eginning;antam a n d s o
also without any end; nirgunam de v o i d of ma terial modes;nityam e t e r n a l ;
advayam wi t h o ut a ny rival;

The Personality of Godhead is pure, being free from all contaminations of material
tinges. He is the Absolute Truth and the embodiment of full and perfect
knowledge. He is all-pervading, without beginning or end, and without rival.

03.32.26 Kapiladeva to Devahuti

j nana ma-tram param brahma
paramatmesvarah puman
drsy adi-bhih prthag bhavair
bhagavan eka Iyate
j nana kn o w l e d g e; matram on l y ; pa r am tr a n s c e n d ental;
brahma Brahman;
parama atm-a Paramatma; Isvarah th e c o n t r o l le r;puman Su p e r s oul;drsi
adibhih by p h i l o s o phical research and other processes; prthak bhavaih
according to different processes of understanding; bhagavan th e S upreme
personality of Godhead; ekah al o n e;Iyate is perceived.

The Supreme Personality of Godhead alone is complete transcendental knowledge,

but according to the different processes of understanding He appears differently,
either as impersonal Brahman, as Paramatma, as the Supreme Personality of
Godhead or as the purusa-avatara.

05.12.11 Jada Bharata to King Rahugana

j nanam visuddham paramartham ekam
anantaram tv abahir brahma satyam
pratyak prasantam bhagavac chabda -samjna-m
yad vasudevam kavayo vadanti
j nanam th e s upreme knowledge;visuddham wi t h o u t c o n t a mination;parama
artham gi v i ng t he ultima te goal of life;ekam un i f i e d ; anantaram w i t h o u t
interior, unbroken; tu al s o ;abahih wi t h o u t e x t e r i o r;brahma th e S u p r e me ;
satyam Ab s o l u te Truth; pratyak in n e r ;pr a s antam th e c a lm and peaceful
Supreme Lord, worshipedby th e y o gis; bhagavat sabda s-amjnam -know n i n t h e
higher sense as Bhagavan, or full of all opulences; yat th a t ; va sudevam L o r d
Krsna, the son of Vasudeva; kavayah th e l e a rned scholars;vadanti s a y .

What, then, is the ultimate truth> The answer is that nondual knowledge is the
ultimate truth. It is devoid of the contamination of material qualities. It gives us
liberation. It is the one without a second, all-pervading and beyond imagination.
The first realization of that knowledge is Brahman. Then Paramatma, the
Supersoul, is realized by the yogis who try to see Him without grievance. This is
the second stage of realization. Finally, full realization of the same supreme
knowledge is realized in the Supreme Person. All learned scholars describe the
Supreme Person as Vasudeva, the cause of Brahman, Paramatma and others.

10.03.13 Vasudeva to Child-Visnu

sri v-asudeva uvaca
vidito 'si bhavan saksat
purusah prakrteh parah
kevalanu bhavananda
svarupah sarva bu-ddhi dr-k
sri va-sudevah uvaca Sri Vasudeva prayed;viditah asi no w 1 am fully conscious
of You; bhavan Yo ur L o r d s hip; saksat di r e c t l y;purusah th e S u p r e me Person;
prakrteh to m a t e r ial nature;parah tr a n s c e ndental, beyond everything material;
kevala an-ubhava an-anda sva-rupah Your form issac cid -an-anda vig-raha, and
whoever perceives You becomes transcendentally blissful; s arva bud-dhi drk -the
supreme observer, the Supersoul, the intelligence of everyone.

Vasudeva said: My Lord, You are the Supreme Person, beyond material existence,
and You are the Supersoul. Your form can be perceived by transcendental
knowledge, by which You can be understood as the Supreme Personality of
Godhead. I now understand Your position perfectly.

02.07.07 Brahma to ¹rada Muni

sasvat prasantam abhayam pratibodha matr-am
suddham samam sad asata-h paramatma tattv-am
sabdo na yatra puru kara-kavan kriyartho
maya paraity abhimukhe ca vilajj amana
tad vai padam bhagavatah paramasya pumso
brahmeti yad vidur aj asra sukha-m visokam
sasvat et ernal;prasantam wi t h o u t d i s t u r b ance;abhayam wi t h o u t f e a r;
pratibodha matra-m a consciousness opposed to the material counterpart;
suddham un c o n t a minated; samam wi t h o u t d i s t i n c t io n;sat asatah -of the cause
andeffect; paramatma tattvam -th e p r i n c i p le of p r i m e v al cause;sabdah
speculative sound; na no t ; ya t ra wh e r e t h e re is;puru karaka-van re s u l t i ng in
fruitive action; kriya arthah -for the matter of sacrifice;maya il l u s i o n; paraiti
flies away; abhimukhe in f r o nt o f; ca al s o ;vi l ajjamana be i n g a shamed of;tat
that; vai is c e rtainly;padam ul t i m a t e phase;bhagavatah of t he Personality of
Godhead; paramasya of t he Supreme;pumsah of t he p erson;brahma t h e
Absolute; iti th u s ;yat wh i c h ; vi d uh kn o w n a s ;aj asra un l i m i t e d ;sukham
happiness; visokam wi t h o u t g r i e f.

What is realized as the Absolute Brahman is full of unlimi ted bliss without grief.
That is certainly the ultimate phase of the supreme enjoyer, the Personality of
Godhead. He is eternally void of all disturbances and fearless. He is completely
conscious as opposed to matter. Uncontaminated and without distinctions, He is
the principal primeval cause of all causes and effects, in whom there is no sacrifice
for fruitive activities and in whom the illusory energy does not stand.

03.09.11 Brahma to Srf. Krsna

tvam bhakti yoga pari-bhavi-ta hrt saroj a- -
 asse sruteksita patho nanu natha pumsam
yad y-ad dhiya ta urugaya vibhavayanti
tat t-ad v-apuh pranayase sad a-nugrahaya
tvam un t o Y ou; bhakti y-oga in d e v o t i o nal service;paribhavita b e i n g o n e
hundred percent engaged; hrt of t h e h e a rt;saroje on t h e l o t u s;asse Y o u
reside; sruta Ik-sita se en through the ear;pathah th e p a t h; nanu no w ; n a t h a
0 my Lord; pumsam of t he d e votees; yat ya-t wh i c h e v e r;dhiya b y m e d i t a t i n g ;
te Your; urugaya 0 mu l t i g l o r i o u s;vibhavayanti th e y s p e cifically think of;tat
tat th e very same;vapuh tr a n s c endental form;pranayase do Y ou m a n i f est;sat
anugrahaya to s h ow Your causeless mercy.

0 my Lord, Your devotees can see You through the ears by the process of bona fide
hearing, and thus their hearts become cleansed, and You take Your seat there. You
are so merciful to Your devotees that You manifest Yourself in the particular
eternal form of transcendence in which they always think of You.

08.01.15 Svayambhuva Manu

Ihate bhagavan Iso
na hi tatra visajj ate
atma labhe-na purnartho
navasidanti ye 'nu tam
Ihate en gages in activities of creation, maintenance and annihilation; bhagavan
the Supreme Personality of Godhead, Krsna; Isah th e s up re me controller;na
not; hi in d e e d;tatra in s u c h a c t i v i t i e s ; v isajjate H e b e c o m e s entangled;
atma
labhena be cause of His own gain; purna artha-h wh o is self-satisfied;na n o t ;
avasidanti ar e d isheartened;ye pe r s o ns who;anu fo l l o w ; tam t h e S u p r e m e
Personality of Godhead.

The Supreme Personality of Godhead is full in opulence by His own gain, yet He
acts as the creator, maintainer and annihilator of this material world. In spite of
acting in that way, He is never entangled. Hence devotees who follow in His
footsteps are also never entangled.

10.02.39 Demigods to Srf.

Krsna
na te 'bhavasyesa bhavasya karanam
vina vinodam bata tarkayamahe
bhavo nirodhah sthitir apy avidyaya
krta yatas tvayy abhayasrayatmani
na no t; te of Y o u r L o r d s h i p;abhavasya of w h o m t h e re is no birth, death or
maintenance as for an ordinary being; isa 0 Su p r e m e Lor d;bhavasya o f Y o u r
appearance, Your birth; karanam th e c a u s e;vina wi t h o u t ; vi n odam t h e
pastimes (despite what is said, You are not forced to come to this world by any
cause); bata ho w e v e r; tarkayamahe we c a n n ot argue (but must simply
understand that these are Your pastimes); bhavah bi r t h ; ni r o dhah d e a t h ;
sthitih ma i n t e n a nce;api al s o ;avidyaya by t h e e x t e rnal, illusory energy;
krtah done;yatah because;tvayi unto You; abhaya asraya -0 fearless shelter
of all; atmani of t h e o r d i n a ry living entity.
0 Supreme Lord, You are not an ordinary living entity appearing in this material
world as a result of fruitive activities. Therefore Your appearance or birth in this
world has no other cause than Your pleasure potency. Similarly, the living entities,
who are part of You, have no cause for miseries like birth, death and old age,
except when these living entities are conducted by Your external energy.

11.03.36 Pippalayana to Maharaja Nimi

naitan mano visati vag uta caksur atma
pranendriyani ca yathanalam arcisah svah
sabdo 'pi bodhaka ni-sedhatayatma mu-lam
arthoktam aha yad rte -na nisedha sid-dhih
na ca nnot; etat th i s ( S u p r e me Truth); manah th e m i n d ; vi s ati en t e r ;v a k
the function of speech; uta no r ; ca k suh si g h t ;at ma in t e l l i g e n c e;
prana t h e
subtle airs supporting life; indriyani th e s e n s es;ca or ; ya t ha ju s t a s; analam
a fire; arcisah it s s parks;svah ow n ; sa bdah th e a u t h o r i t a tive sound of the
Vedas; api ev e n; bodhaka be i n g a ble to indicate by verbal reference;
nisedhataya be c ause of denying such;atma of t h e S upreme Soul;mulam b a s i c
evidence; artha ukta-m ex p r essed indirectly;aha do e s e xpress; yat rte -wi t h o u t
which (Supreme); na th e r e is not;nisedha of t he n e gative statements of
scripture; siddhih ul t i m a t e purp ose.

Neither the mind nor the faculties of speech, sight, intelligence, the life air or any
of the senses are capable of penetrating that Supreme Truth, any more than small
sparks can affect the original fire from which they are generated. Not even the
authoritative language of the Vedas can perfectly describe the Supreme Truth,
since the Vedas themselves disclaim the possibility that the Truth can be expressed
by words. But through indirect reference the Vedic sound does serve as evidence of
the Supreme Truth, since without the existence of that Supreme Truth the various
restrictions found in the Vedas would have no ultimate purpose.

11.03.37 Pippalayana to Maharaja Nimi

sattvam rajas tama iti tri vrd eka-m adau
sutram mahan aham iti pravadanti jivam
j nana kriyarth-a phala ru-patayo-ru sakti -

brahmaiva bhati sad asac ca tayoh param yat

sattvam go o d n ess;rajah pa s s i o n;tamah an d i g n o r a n c e;iti th u s k n o w n ; t r i
vrt th r e e fold;ekam on e ; ad au in t h e b e g i n n i n g, before creation;sutram t h e
power to act; mahan th e p o w er of consciousness; aham an d t he false ego;iti
thus; pravadanti is ca l l e d;ji v am (f a l s e e go, which covers) the living entity;
j nana th e d emigods as the embodiment of knowledge;kriya th e s e n s es;artha
sense objects; phala an d f r u i t i ve results such as happiness and distress;
rupataya as s uming the forms;uru sakti po - s sessing great varieties of energy;
brahma eva th e Supreme alone;bhati is m a n i f e st;sat asat ca as b oth gross
objects and their subtle causes; tayoh bo t h ; pa ram b e y o n d ; y a t w h ic h i s .

Originally one, the Absolute, Brahman, comes to be known as threefold,

manifesting itself as the three modes of material nature g o o d n e ss, passion and
ignorance. Brahman further expands its potency, and thus the power to act and the
power of consciousness become manifest, along with the false ego, which covers
the identity of the conditioned living being. Thus, by the expansion of the
multipotencies of the Absolute, the demigods, as the embodiment of knowledge,
become manifest, along with the material senses, their objects, and the results of
material activity, namely happiness and distress. In this way, the manifestation of
the material world takes place as the subtle cause and as the material effect visible
in the appearance of gross material objects. Brahman, which is the source of all
subtle and gross manifestations, is simultaneously transcendental to them, being
absolute. (37)

11.03.35 Pippalayana to Maharaja Nimi

sri pip-palayana uvaca
sthity udb-hava pra-laya het-ur ahetur asya
yat svapna jagara sus-uptisu sad bahis ca
dehendriyasu hrd-ayani caranti yena
sanjivitani tad avehi param narendra
sri pipp-alayanah uvaca Sri Pippalayana said;sthiti of t h e c r e ation;udbhava
maintenance; pralaya an d d e s truction;hetuh th e c a u s e;ahetuh i t s e lf wit h o u t
cause; asya of t h is material universe;yat wh i c h ; svapna in d r e a m;j agara
wakefulness; susuptisu in d e ep sleep or unconsciousness;sat wh i c h e xi s ts;
bahih ca and external to them as well;deha of t he m a t erial bodies of the living
entities; indriya th e s e nses;asu li f e a irs;hrdayani an d m i n d s ; caranti a c t ;
yena by w h i c h; sanjivitani gi v e n l i f e;tat th a t ; av e hi pl e a s e kno w;param t o
be the Supreme; nara indra -0 K i n g .

Sri Pippalayana said: The Supreme Personality of Godhead is the cause of the
creation, maintenance and destruction of this universe, yet He has no prior cause.
He pervades the various states of wakefulness, dreaming and unconscious deep
sleep and also exists beyond them. By entering the body of every living being as
the Supersoul, He enlivens the body, senses, life airs and mental activities, and
thus all the subtle and gross organs of the body begin their functions. My dear
King, know that Personality of Godhead to be the Supreme.

01.03.37-38 Suta GosvamI. to Saunaka Rsi

na casya kascin nipunena dhatur
avaiti j antuh kumanisa utih
namani rupani mano vacobhi-h
santanvato nata caryam -ivaj nah
na no t; ca an d ; as ya of H i m ; ka s c it an y o n e ;ni punena b y d e x t e r i t y ;
dhatuh of t he creator;avaiti ca n k n o w ;j antuh th e l i v i n g b eing; kumanisah
with a poor fund of knowledge; utih a c t i v i t ies of the Lord; namani H i s n a m e s ;
rupani Hi s f o r m s; manah vacobhih -by di nt of mental speculation or deliverance
of speeches; santanvatah di s p l a ying;nata caryam -a dr a matic action; iva l i k e ;
aj nah the foolish.

The foolish with a poor fund of knowledge cannot know the transcendental nature
of the forms, names and activities of the Lord, who is playing like an actor in a
drama. Nor can they express such things, neither in their speculations nor in their
words. (37)

sa veda dhatuh padavim parasya

duranta vi-ryasya rathanga p-aneh
yo 'mayaya santatayanuvrttya
bhaj eta tat pa-da sa-roj a ga-ndham

sah He alone;veda ca n k n o w; dhatuh of t h e c r e ator;padavim g l o r i e s ;

parasya of t he transcendence;duranta vir-yasya of t he greatly powerful; ratha
anga pa-neh of Lord Krsna, who bears in His hand the wheel of a chariot; yah
one who; amayaya wi t h o u t r e servation;santataya wi t h o u t a ny gap;anuvrttya
favorably; bhaj eta re n d e rs service;tat pad-a of H is feet;saroj a gan-dham
fragrance of the lotus.

Only those who render unreserved, uninterrupted, favorable service unto the lotus
feet of Lord Krsna, who carries the wheel of the chariot in His hand, can know the
creator of the universe in His full glory, power and transcendence. (38)

01.08.26 Kunttdevt to Srz Krsna

j anmaisvarya sruta -sribh-ir
edhamana mad-ah puman
naivarhaty abhidhatum vai
tvam akincana goca-ram

janma bi r t h ; ai s varya op u l e n c e;sruta ed u c a t i o n;sribhih by t h e p o s session of

beauty; edhamana pr o g r e ssively increasing;madah in t o x i c a t io n;puman t h e
human being;na never;eva ever;arhati deserves;abhidhatum to address in
feeling; vai ce r t a i n l y; tvam Yo u ; ak i n c ana gocar-am one who is approached
easily by the materially exhausted man.

My Lord, Your Lordship can easily be approached, but only by those who are
materially exhausted. One who is on the path of [material] progress, trying to
improve himself with respectable parentage, great opulence, high education and
bodily beauty, cannot approach You with sincere feeling.

02.02.17 Sukadeva Gosvamt to Maharaja Partksit

na yatra kalo 'nimisam parah prabhuh
kuto nu devaj agatam ya isire
na yatra sattvam na rajas tamas ca
na vai vikaro na mahan pradhanam
na no t; yatra wh e r e i n ; ka l ah de s t r u c t i ve time;animisam of t h e h e a venly
demigods;parah superior; prabhuh controller; kutah where is there; nu
certainly; devah th e d e mi g ods; j agatam t h e m u n d a ne creatures; ye t h o s e ;
isire ru l e s; na no t ; ya t ra th e r e i n ;sattvam mu n d a n e g oodness; na n o r ;
rajah mu n d a ne passion;tamah mu n d a n e ignorance;ca al s o; na no r ; v a i
certainly; vikarah tr a n s f o r m a tion;na no r ; ma h an th e m a t e r i al Causal Ocean;
pradhanam material nature.
In that transcendental state of labdhopasanti, there is no supremacy of devastating
time, which controls even the celestial demigods who are empowered to rule over
mundane creatures. [And what to speak of the demigods themselves.] Nor is there
the mode of material goodness, nor passion, nor ignorance, nor even the false ego,
nor the material Causal Ocean, nor the material nature.

02.02.18 Sukadeva Gosvamt to Maharaja Partksit

param padam vaisnavam amananti tad
yan neti netity atad utsisrksavah
visrjya dauratmyam ananya sa-uhrda
hrdopaguhyarha pa-dam pade pade
param the supreme; padam si t u a t i o n; vaisnavam i n r e l a t i on with t he
personality of Godhead; amananti do t h e y k n o w; tat th a t ;ya t wh i c h ; n a i t i
not this; na iti no t t h i s ; iti thu s ; at a t go d l e s sutsisrksavah
; th o s e who desire
to avoid; visrjya gi v i n g it up c o m p l e tely;dauratmyam pe r p l e x i t i e s;ananya
absolutely; sauhrdah in g o od w i l l; hr da upaguhya ta k i n g t h em into his heart;
arha th at whi ch is only worshipable;padam lo t u s f eet;pade pade at e very
moment.

The transcendentalists desire to avoid everything godless, for they know that
supreme situation in which everything is related with the Supreme Lord Visnu.
Therefore a pure devotee who is in absolute harmony with the Lord does not
create perplexities, but worships the lotus feet of the Lord at every moment, taking
them into his heart.

10.38.22 Akrura to Himself

na tasya kascid dayitah suhrttamo
na capriyo dvesya upeksya eva va
thatapi bhaktan bhaj ate yathaa thataa
s ura drumo -yadvad upasrito 'rtha dah -
na tasya He d oes not have;kascit an y ; da yitah fa v o r i t e ;suhrttamah b e s t
friend;na ca nor;apriyah unfavored;dvesyah hated: upeksyah neglected;
eva in d e ed; va or ; ta t ha api st i l l ; bh a k tan wi t h H i s d e v o t ees;bhaj ate H e
reciprocates; yatha as t hey are;thata ac c o r d i n g l y;sura druma-h a heavenly
desire tree; yadvat ju s t a s; upasritah ta k e n s he lter of;artha de s i r ed benefits;
dah giving.

The Supreme Lord has no favorite and no dearmost friend, nor does He consider
anyone undesirable, despicable or fit to be neglected. All the same, He lovingly
reciprocates with His devotees in whatever manner they worship Him, just as the
trees of heaven fulfill the desires of whoever approaches them.

10.87.28 The Personified Vedas to Maha-Visnu

tvam akaranah sva rad akhi-la karaka s-akti dha-ras-
tava balim udvahanti samadanty aj ayanimisah
varsa bhuj o 'kh-ila ksiti pater -iva v-isva srj o -

vidadhati yatra ye tv adhikrta bhavatas cakitah

tvam Y ou; ak aranah de v o i d of m a t erial senses; sva rat se l f - e ffulgent;akhila
ofall; karaka se n s o ry functions;sakti of t h e p o t e n c ies;dharah th e m a i n t a i ner;
tava Yo u r; balim tr i b u t e ;ud vahanti ca r r y ; samadanti an d p a r t a ke of;aj aya
along with material nature; animisah th e d e m i g o ds;varsa of d i s t r i c ts of a
kingdom; bhuj ah th e r u l e rs;akhila en t i r e ; ks iti of t h e l a n d; pateh o f t h e l o r d ;
iva as if; visva of t h e u n i v e rse;srj ah th e c re ators;vidadhati ex e c u t e;yatra
in which; ye th e y ; tu in d e e d ;ad hikrta as s i g n e d;bhavatah of Y o u; cakitah
afraid.

Though You have no material senses, You are the self-effulgent sustainer of
everyone's sensory powers. The demigods and material nature herself offer You
tribute, while also enjoying the tribute offered them by their worshipers, just as
subordinate rulers of various districts in a kingdom offer tribute to their lord, the
ultimate proprietor of the land, while also enjoying the tribute paid them by their
own subjects. In this way the universal creators faithfully execute their assigned
services out of fear of You.

10.85.06 Vasudeva to Krsna and Balarama

pranadmam visva srj am-
saktayo yah parasya tah
paratantryad vaisadrsyad
dvayos cestaiva cestatam

prana of t he life air;adinam an d s o o n; visva of t h e u n i v e r se;srj am t h e

creative factors; saktayah po t e n c i es;yah w h i c h ; pa r a sya be l o n g i ng to the
Supreme; tah th e y; paratantryat be c a u se ofbe ing dependent;vaisadrsyat
because of being different; dvayoh of b o t h ( l i v i ng and nonliving manifestations in
the material world); cesta th e a ct ivity;eva me r e l y;cestatam of t h o s e entities
(namely, prana and so on) that are active

Whatever potencies the life air and other elements of universal creation exhibit are
actually all personal energies of the Supreme Lord, for both life and matter are
subordinate to Him and dependent on Him, and also different from one another.
Thus everything active in the material world is set into motion by the Supreme
Lord.

10.85.10 Vasudeva to Krsna and Balarama

indriyam tv indriyanam tvam
devas ca tad anugrah-ah
avabodho bhavan buddher
jivasyanusmrtih sati
indriyam th e p o w er to ill u m i n a te their objects;tu an d ; in d r i ya nam o f t h e
senses; tvam Yo u; devah th e d e m i g o ds (who regulate the various senses); ca
and; tat of t h em ( t he demigods);anugrahah th e m e r cy (by whi ch one's senses
can act); avabodhah the power of decision; bhavan You; buddheh of
intelligence;jtvasya o f t h e l i v ing entity;anusmrtih th e p o w e r of recollection;
sati cor r ect.

You are the power of the senses to reveal their objects, the senses' presiding
demigods, and the sanction these demigods give for sensory activity. You are the
capacity of the intelligence for decision-making, and the living being s ability to
remember things accurately.

10.85.13 Vasudeva to Krsna and Balarama

sattvam rajas tama iti
gunas tad vr-ttayas ca yah
tvayy addha brahmani pare
kalpita yoga ma-yaya
sattvam rajah tamah iti k n o w n a s goodness, passion and ignorance;gunah t h e
modes of material nature; tat th e i r ; vr t t ayah fu n c t i o n s ;ca a n d ;y ah w h i c h ;
tvayi wi t h i n Y o u; addhah ma n i f e s t ly;brahmani wi t h i n t h e A b s olute Truth;
pare supreme; kalpitah arranged;yoga may-aya by Yogamaya (the internal
potency of the Supreme Lord that facilitates His pastimes).

The modes of material nature n a m e l y go odness, passion and ingnorance

together with all their functions, become directly manifest within You, the
Absolute Truth, by the arrangement of Your Yogamaya.

08.01.13 Svayambhuva Manu

sa visva kaya-h puru-huta isah
satyah svayam jyotir aj ah puranah
dhatte syaj anmady aj ayat-ma saktya-
tam vidyayodasya niriha aste
sah that Supreme Personality of Godhead; visva kayah -the to tal form of the
universe (the whole universe is the external body of the Supreme Personality of
Godhead); puru-hutah k n o w n b y so many names; isah th e s u p r e me controller
(with full power); satyah th e u l t i m a te truth; svayam p e r s o n a lly;jy o t ih s e l f -
effulgent; aj ah un b o r n, beginningless;puranah th e o l d e st; dhatte H e p e r f o r m s ;
asya of this universe;j anma adi th - e creation, maintenance and annihilation;
aj aya by His external energy; atma saktya -by His personal potency; tam t h a t
external material energy; vidyaya by H i s s pi r i t u al potency;udasya g i v i n g u p ;
nirihah w i t h o u t any desire or activity; aste He is e xisting (untouched by the
material energy).

The entire cosmic manifestation is the body of the Supreme Personality of

Godhead, the Absolute Truth, who has millions of names and unlimited potencies.
He is self-effulgent, unborn and changeless. He is the beginning of everything, but
He has no beginning. Because He has created this cosmic manifestation by His
external energy, the universe appears to be created, maintained and annihilated by
Him. Nonetheless, He remains inactive in His spiritual energy and is untouched by
the activities of the material energy.

06.09.33 Demigods to Srf.

Krsna
om namas te stu bhagavan narayana vasudevadi purusa -
 maha purusa mahanubhava parama manga2a parama ka2yana
paramakarunika kevalaj agad adhara 2okaika n-atha sarvesvara 2aksmi n-atha
paramahamsa p-arivrajakaih paramenatma y-oga s-amadhina
paribhavita p-arisphuta p-aramahamsya d-harmenodghatita-tamah- kapata d-vare
citte pavrta atma 2o-ke svayam upa2abdha n-ij a su-khanubhavo bhavan
om 0 L o r d ; na mah re s p e c t f ul obeisances; te un t o Y o u; astu le t t h e re be;
bhagavan 0 Su p r e me Personality of Godhead;narayana th e r e s ort of all living
entities, ¹ r a y a na; vasudeva Lo r d V a s udeva, Sri Krsna;adi pu-rusa th e o ri g inal
person; maha pu-rusa the most exalted personality; maha an-ubhava t h e
supremely opulent; parama m-anga2a the most auspicious; parama ka-2yana t h e
supremebenediction; parama ka-runika th e s u p r e melym e r c iful; kevala
changeless; j agat adh-ara the support of the cosmic manifestation; loka ek-a
natha th e only pro prietor of all the planetary systems;sarva isv-ara th e supreme
controller; laksmi nat-ha th e h us band of the goddess of fortune;paramahamsa
parivraj akaih by t he t o p m o st sannyasi wandering all over the world;paramena
by supreme; atma yog-a sam-adhina ab sorption in bhakti-yoga;paribhavita f u l l y
purified; parisphuta an d f u l ly m a n i f ested;paramahamsya dha-rmena b y
executing the transcendental process of devotional service; udghatita p u s h e d
open; tamah of i l l u s o ry existence;kapata in w h i c h t he d oo r;dvare ex i s t i ng as
the entrance; citte in t he m i n d; apaavrte wi t h o u t c o n t a m i n ation;a tma loke -in
the spiritual world; svayam pe r s o n a lly;upalabdha ex p e r i e ncing;nija p e r s o n a l ;
sukha anub-havah pe rception ofh a p p i ness; bhavan Y o u r L o r d s h i p .

0 Supreme Personality of Godhead, 0 ¹ r a y a n a , 0 V a s udeva, original person. 0

most exalted person, supreme experience, welfare personified! 0 supreme
benediction, supremely merciful and changeless! 0 support of the cosmic
manifestation, sole proprietor of all planetary systems, master of everything and
husband of the goddess of fortune! Your Lordship is realized by the topmost
sannyasis, who wander about the world to preach Krsna consciousness, fully
absorbed in samadhi through bhakti-yoga. Because their minds are concentrated
upon You, they can receive the conception of Your personality in their fully
purified hearts. When the darkness in their hearts is completely eradicated and
You are revealed to them, the transcendental bliss they enjoy is the transcendental
form of Your Lordship. No one but such persons can realize You. Therefore we
simply offer You our respectful obeisances.

01.16.26-30 Mother Earth to Dharma

satyam saucam daya ksantis
tyagah santosa arj avam
samo damas tapah samyam
titiksoparatih srutam
j nanam viraktir aisvaryam
sauryam tejo balam smrtih
svatantryam kausalam kantir
dhairyam mardavam eva ca
praga2bhyam prasrayah si2am
saha 0$0 ba2am bhagah
gambhiryam sthai ry am asti ky am
 kirtir mano 'nahankrtih
ete canye ca bhagavan
nitya yatra maha g-unah
prarthya mahattvam icchadbhir
na viyanti sma karhicit
tenaham guna p-atrena
sri ni-vasena sampratam
socami rahitam lokam
papmana kalineksitam
satyam tr u t h f u l n e ss;saucam cl e a n liness;daya in t o l e r a nce of others'
unhappiness; ksantih s e l f - control even if there is cause of anger; tyagah
magnanimity; santosah se l f -satisfaction;arjavam st r a i g h t f o rwardness;samah
fixing of the mind; damah co n t r o l of t he sense organs; tapah tr u e n e ss to one's
responsibility; samyam in d i s c r i m i n a t ion between friend and foe; titiksa
tolerance of the offenses of others; uparatih in d i f f e r e nce to loss and gain;
srutam fo l l o w i ng scriptural injunctions;j nanam kn o w l e d ge (self-realization);
viraktih d e t a c hm ent from sense enjoyment; aisvaryam le a d e rship;sauryam
chivalry; tejah in fl u e n ce; balam to r e n d e r possible that which is impossible;
smrtih t o f in d o n e's proper duty; svatantryam no t t o d e p e nd on others;
kausalam de x t e rity in all activities; kantih b e a u t y; dhairyam f r e e d o m f r o m
disturbance; mardavam ki n d h e a r tedness;eva th u s ; ca a l s o ; pr a galbhyam
ingenuity; prasrayah ge n t i l i t y; silam ma n n e r l i n e s s;sahah de t e r m i n a t ion;
ojah perfect knowledge; balam pr o p e r e xecution;bhagah ob j e ct of enjoyment;
gambhiryam jo y f u l n e s s;sthairyam immovability; astikyam fa i t h f u l n e ss;
kirtih f a m e; manah wo r t h y o f b e i ng worshiped; anahankrtih p r i d e l e s sness;
ete all these; caanye al so many others; ca a n d ; bh agavan th e P e r sonality of
Godhead; nityah e v e r l asting; yatra wh e r e ;ma ha gunah -gre at qualities;
prarthyah wo r t h y to p o s sess;mahattvam gr e a t ness; icchadbhih t h o s e who
desire so; na ne v e r;viyanti de t e r i o r a t es; sma e v e r; karhicit a t a n y t i m e ;
tena by Hi m; aham my s e l f ;guna patren-a th e reservoir of all qualities;sri t h e
goddess of fortune; nivasena by t he resting place;sampratam very recently;
socami I am t h i n k i ng o f; rahitam be r e f t o f;lokam pl a n e t s;papmana b y t h e
s tore of all sins; kalina b y K a l i ; Iksitam i s s e e n .

In Him reside 1) truthfulness, 2) cleanliness, 3) intolerance of another's

unhappiness, 0) the power to control anger, 5) self-satisfaction, 6)
straightforwardness, 7) steadiness of mind, 8) control of the sense organs, 9)
responsibility, 10) equality, 11) tolerance, 12) equanimity, 13) faithfulness; 1%)
knowledge, 15) absence of sense enjoyment, 16) leadership, 17) chivalry, 18)
influence, 19) the power to make everything possible, 20) the discharge of proper
duty, 21) complete independence, 22) dexterity, 23) fullness of all beauty, 29)
serenity, 25) kindheartedness, 26) ingenuity, 27) gentility, 28) magnanimity, 29)
determination, 30) perfection in all knowledge, 31) proper execution, 32)
possession of all objects of enjoyment, 33) joyfullness, 3W) immovability, 35)
fidelity, 36) fame, 37) worship, 38) pridelessness, 39) being [as the Personality of
Godhead], 00) eternity, and many other transcendental qualities which are
eternally present and never to be separated from Him. That Personality of
Godhead, the reservoir of all goodness and beauty, Lord Sri Krsna, has now closed
His transcendental pastimes on the face of the earth. In His absence the age of Kali
has spread its influence everywhere, so I am sorry to see this condition of
existence.

02.06.31 Brahma to ¹rada Muni

narayane bhagavati
tad idam visvam ahitam
grhita m-ayoru gu-nah
sargadav agunah svatah

narayane un t o ¹ r a y a n a ; bh agavati th e P e r s onality of Godhead;tat idam a l l

these material manifestations; visvam al l t he uni v e rses;ahitam s i t u a t e d ;
grhita ha v i ng accepted;maya material energies; uru gun-ah gr e atly powerful;
sarga ada-u in creation, maintenance and destruction; agunah w i t h o u t a f f i n i t y
for the material modes; svatah se l f -sufficiently.

All the material manifestations of the universes are therefore situated in His
powerful material energies, which He accepts self-sufficiently, although He is
eternally without affinity for the material modes.

02.05.18 Brahma to ¹rada Muni

sattvam rajas tama iti
nirgunasy a gunas tray ah
sthiti sarga -nirod-hesu
grrhita mayaya vibhoh
sattvam th e m o de of goodness;rajah th e m o d e o f p a s sion;tamah th e m o d e o f
ignorance; iti al l t h e s e;nirgunasya of t he T r a nscendence;gunah trayah a r e
three qualities; sthiti ma i n t e n a nce;sarga cr e a t i o n;nirodhesu in d e s t r u c tion;
grhitah accepted;mayaya by the external energy; vibhoh of the Supreme.

The Supreme Lord is pure spiritual form, transcendental to all material qualities,
yet for the sake of the creation of the material world and its maintenance and
annihilation, He accepts through His external energy the material modes of nature
called goodness, passion and ignorance.

02.06.16 Brahma to ¹ r a d a M un i ( Not included in GM Beng..) This is not verse

16 but ll
avyakta rasa sin-dhun-am
bhutanam nidhanasya ca
udaram viditam pumso
hrdayam manasah padam

avyakta th e i m p e rsonal feature;rasa sindhun-am of t he seas and oceans of water;

bhutanam of t h o se who take birth in the material world;nidhanasya o f t h e
annihilation; ca a l so; udaram Hi s b e l l y; viditam is k n o w n by t he i n t e lligent
class of men; pumsah of t he great personality;hrdayam th e h e a r t; manasah o f
the subtle body; padam the place.

The impersonal feature of the Lord is the abode of great oceans, and His belly is
the resting place for the materially annihilated living entities. His heart is the
abode of the subtle material bodies of living beings. Thus it is known by the
intelligent class of men.

02.06.19 Brahma to ¹ r a d a M un i ( Not Incl. in GM English.)

padesu sarva b-hutani
pumsah sthiti p-ado viduh
amrtam ksemam abhayam
tri m-urdhno dhayi murdhasu

padesu in the one fourth; sarva al l ; bh u tani li v i n g e n t i t i e s;pumsah o f t h e

Supreme Person; sthiti pa-dah th e reservoir ofall material opulence;viduh y o u
should know; amrtam de a t h l e ssness; ksemam all h a p pi ness, free from the
anxiety of old age, diseases, etc.; abhayam fe a r lessness;tri mu-rdhnah b e y o n d
the three higher planetary systems; ddhayi ex i s t; murdhasu be y o nd t he material
coverings.

The Supreme Personality of Godhead is to be known as the supreme reservoir of

all material opulences by the one fourth of His energy in which all the living
entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age
and disease exist in the kingdom of God, which is beyond the three higher
planetary systems and beyond the material coverings.

02.05.10 Brahma to ¹rada Muni

dravyam karma ca kalas ca
svabhavo Jlva eva ca
vasudevat paro brahman
na canyo 'rtho 'sti tattvatah
dravyam th e i n g r e dients (earth, water, fire, air and sky);karma th e i n t e r a ction;
ca and; kalah et e r n al t im e; ca a l s o ;sva bhava-h in t u i t i on or nature;jivah
the livingbeing; eva ce r t a i n l y; ca a n d ; va s udevat fr o m V a s u d eva;parah
differentiated parts; brahman 0 br a h m a n a;na ne v e r ; ca a l s o ;an yah se p a r a t e ;
arthah va l u e; asti th e r e i s;tattvatah i n t r u t h .

The five elementary ingredients of creation, the interaction thereof set up by

eternal time, and the intuition or nature of the individual living beings are all
differentiated parts and parcels of the Personality of Godhead, Vasudeva, and in
truth there is no other value in them.

01.11.37-38 Suta Gosvamf. to Saunaka Rsi

tam ayam manyate loko
hy asangam api sanginam
atmaupamyena manuj am
vyaprnvanam yato 'budhah
tam un t o L o rd K rs na; ayam al l t h e se (common men);manyate do s p e c ulate
within the mind; lokah th e c o n d i t i o n ed souls;hi ce r t a i n l y;asangam
unattached; api in s p i te of;sanginam af f e c t e d;atma se l f ;aupamyena b y
comparison with the self; manujam or d i n a ry m a n;vyaprnvanam be i n g e ngaged
in; yatah be c a use;abudhah fo o l i sh because ofignorance.
The common materialistic conditioned souls speculate that the Lord is one of
them. Out of their ignorance they think that the Lord is affected by matter,
although He is unattached. (37)

etad isanam isasya

prakrti st-ho 'pi tad gu-naih
na yujyate sadatma st-hair
yatha buddhis tad as-raya
etat th i s; isanam di v i n i t y ;is asya of t h e P e rsonality of Godhead;prakrti
sthah be i ng in contact with material nature;api in s p i t e o f;tat gun-aih b y t h e
qualities; na never; yujyate is a ff ected;sada atma sth-aih by t h o se who are
situated in eternity; yatha as i s; buddhih in t e l l i g e n ce;tat th e L o r d ; as raya
those who are under the shelter of.

This is the divinity of the Personality of Godhead: He is not affected by the

qualities of material nature, even though He is in contact with them. Similarly, the
devotees who have taken shelter of the Lord do not become influenced by the
material qualities. (38)

00.03.23 Siva to Sati

sattvam visddham vasudeva sabd-itam
yad iyate tatra puman apavrtah
sattve ca tasmin bhagavan vasudevo
hy adhoksaj o me namasa vidhiyate

sattvam co n s ciousness;visddham pu r e ; vasudeva Va s u d e va;sabditam k n o w n

as; yat be c ause;iyate is revealed; tatra th e r e ;puman th e S u p r e me Person;
apavrtah wi t h o u t a ny covering;sattve in c o n s c iousness; ca a n d; ta smin i n
that; bhagavan th e Supreme Personality of Godhead;vasudevah Va s u deva;hi
because; adhoksaj ah tr a nscendental;me by m e ; na masa wi t h o b e i s ances;
vidhiyate wo r s h i p e d.

I am always engaged in offering obeisances to Lord Vasudeva in pure Krsna

consciousness. Krsna consciousness is always pure consciousness, in which the
Supreme Personality of Godhead, known as Vasudeva, is revealed without any
covering.

03.15.14-16 Brahma to Demigods

vasanti yatra purusah
sarve vaikuntha murtayah-
ye 'nimitta nimittena-
dharmenaradhayan harim
vasanti th e y liv e;yatra wh e r e ;pu rusah pe r s o n s;sarve al l ; va i k untha
murtayah ha v i ng a four-handed form similar to that of the Supreme Lord, Visnu;
ye those Vaikuntha persons; animitta wi t h o u t d e s ire for sense gratification;
nimittena ca u s ed by;dharmena by d e v o t i o nal service;aradhayan co n t i n u o u s ly
worshiping; harim un t o t h e S upreme Personality of Godhead.
In the Vaikuntha planets all the residents are similar in form to the Supreme
Personality of Godhead. They all engage in devotional service to the Lord without
desires for sense gratification. (19)

yatra cadyah puman aste

bhagavan sabda go-carah
sattvam vistabhya viraj am
svanam no mrdayan vrsah

yatra in the Vaikuntha planets; ca an d ; adyah or i g i n a l;puman pe r s o n;aste

is there; bhagavan the Supreme Personality of Godhead; sabda go-carah
understood through the Vedic literature; sattvam th e m o de of goodness;
vistabhya ac c epting;viraj am un c o n t a m i n a ted;svanam of H i s o wn associates;
nah us; mrdayan in c r e a s ing happiness; vrsah th e p e r sonification of religious
principles.

In the Vaikuntha planets is the Supreme Personality of Godhead, who is the

original person and who can be understood through the Vedic literature. He is full
of the uncontaminated mode of goodness, with no place for passion or ignorance.
He contributes religious progress for the devotees. (15)

y atra nai hsrey asam nama

vanam kama dugh-air drumaih
sarvartu sribh-ir vibhraj at
kaivalyam iva murtimat

yatra in the Vaikuntha planets; naihsreyasam au s p i cious;nama n a m e d ;

vanam fo r e sts;kama dugha-ih yi e l d i ng desire;drumaih wi t h t r e e s;sarva a l l ;
rtu seasons; sribhih wi t h f lo w e r s and fruits;vibhraj at sp l e n d i d; kaivalyam
spiritual; iva as ; mu r t imat p e r s o n a l .

In those Vaikuntha planets there are many forests which are very auspicious. In
those forests the trees are desire trees, and in all seasons they are filled with
flowers and fruits because everything in the Vaikuntha planets is spiritual and
personal. (16)

02.09.16 Sukadeva GosvamI. to Maharaja ParIksit

bhrtya prasada-bhimukham drg asavam-
prasanna hasarun-a locanan-anam
kiritinam kundalinam catur bhujam-
pitamsukam vaksasi laksitam sriya
bhrtya th e s ervitor;prasada af f e c t ion;abhimukham fa v o r a b ly facing;drk t h e
very sight; asavam an i n t o x i c a tion;prasanna ve r y m u ch p l e ased;hasa s m i l e ;
aruna re d d i s h; locana ey e s;ananam fa c e ;kir it inam w i t h h e l m e t ;
kundalinam wi t h e a r r i n gs;catuh bhuj am -with four hands; pita y e l l o w ;
amsukam dr ess; vaksasi on t h e c he st;laksitam ma r k e d ;sriya w i t h t h e
goddess of fortune.

The Personality of Godhead, seen leaning favorably towards His loving servitors,
His very sight intoxicating and attractive, appeared to be very much satisfied. He
had a smiling face decorated with an enchanting reddish hue. He was dressed in
yellow robes and wore earrings and a helmet on His head. He had four hands, and
His chest was marked with the lines of the goddess of fortune.

11.31.06 Sukadeva GosvamI to Maharaja ParIksit

lokabhiramam sva ta-num
dharana dh-yana m-angalam
yoga dh-aranayagneyya
dagdhva dhamavisat svakam
loka to a ll the worlds; abhiramam mo s t a t t r a ctive;sva tan-um H i s o wn
transcendental body; dharana of a ll t r a n c e;dhyana an d m e d i t a t ion;mangalam
the auspicious object;yoga dh-aranaya by m y s t i c t r a nce;agneyya fo c u s ed on
fire; adagdhva wi t h o ut b u r n i n g; dhama th e a b o d e;avisat He entered;
svakam H i s o wn .

Without employing the mystic agneyi meditation to burn up His transcendental

body, which is the all-attractive resting place of all the worlds and the object of all
contemplation and meditation, Lord Krsna entered into His own abode.

11.31.09 — 10 Sukadeva GosvamI to Maharaja ParIksit

saudamanya yathaklase
yantya hitvabhra mand-alam
gatir na laksyate martyais
tatha krsnasya daivataih

saudamanyah of l i g h t n i n g; yatha ju s t a s; akase in t h e s ky;yantyah w h i c h i s

traveling; hitva ha v i n g l eft;abhra mand-alam th e c lo u d s;gatih t h e m o v e m e n t ;
na laksyate ca n n ot be ascertained;martyaih by m o r t a l s;tatha s i m i l a r l y ;
krsnasya of L o rd K rs na; daivataih by t h e d e m i g ods.

Just as ordinary men cannot ascertain the path of a lightning bolt as it leaves a
cloud, the demigods could not trace out the movements of Lord Krsna as He
returned to His abode. (9)

brahma rudraday-as te tu
drstva yoga gatim h-areh
vismitas tam prasamsantah
svam svam lokam yayus tada
brahma rudra a-dayah -Brahma, Rudra and others; te th e y ; tu bu t ; d r s t v a
seeing; yoga gatim -the mystic power; hareh of Lord Krsna; vismitah
astonished; tam th a t p o w e r;prasamsantah gl o r i f y i n g;svam svam ea ch to his
own; lokam wo r l d ; ya yuh we n t ; ta da t h e n .

A few of the demigods, however n o t a bl y L ord Brahma and Lord Siva could
ascertain how the Lord's mystic power was working, and thus they became
astonished. All the demigods praised the Lord's mystic power and then returned to
their own planets. (10)
10.28.13-15,17 (missing from English version, included in Bengali)
j ano vai loka etasminn
avidya k-ama k-armabhih
uccavacasu gatisu
na veda svam gatim bhraman
j anah pe o p l e; vai ce r t a i n l y;lo ke in the world; etasmin th i s ; avidya w i t h o u t
knowledge; kama because of desires; karmabhih by activities; ucca among
superior; avacasu and i n f e rior; gatisu de s t i n a t ions;na veda do e s not
recognize; svam hi s o w n; gatim de s t i n a t i o n;bhraman w a n d e r i n g .

[Lord Krsna thought:] Certainly people in this world are wandering among higher
and lower destinations, which they achieve through activities performed according
to their desires and without full kn ow ledge. Thus people do not know their real
destination.

iti sancintya bhagavan

maha karu-ni ko harih
darsayam asa lokam svam
gopanam tamasah param
iti in t h ese words; sancintya co n s i d e ring to Himself;bhagavan th e S upreme
Personality of Godhead; maha karun-ikah t h e m o st merciful; harih L o r d H a r i ;
darsayam asa sh o w e d; lokam th e p l a n e t, Vaikuntha;svam H i s o w n ;
gopanam to t he cowherd men; tamasah ma t e r i al darkness;param b e y o n d .

Thus deeply considering the situation, the all-merciful Supreme Personality of

Godhead Hari revealed to the cowherd men His abode, which is beyond material
darkness.

Satyamjnanam anantam yad

brahma jyotih sanatanam
yad dhi pasyanti munayo
gunapay e samahi tah
satyam in d e s tructible;j nanam kn o w l e d g e;anantam un l i m i t e d ;yat w h i c h ;
brahma th e absolute;jyotih ef f u l g e n c e;sanatanam et e r n a l;yat w h i c h ; h i
indeed; pasyanti se e;munayah sa g e s;guna th e m o d es ofm a t e rial nature;
apaye wh en they subside;samahitah ab s o r b ed in trance.

Lord Krsna revealed the indestructible spiritual effulgence, which is unlimited,

conscious and eternal. Sages see that spiritual existence in trance, when their
consciousness is free of the modes of material nature.

Nandadayas tu tam drstva

paramananda nivrtah-
krsnam ca tatra cchandobhih
stuyamanam su vismitah-

nanda adayah -the cowherd men headed by Nanda Maharaja;tu and; tam that;
drstva se eing;parama su p r e m e;ananda by e c s t asy;nivrtah o v e r w h e l m e d
with joy; krsnam Lo r d K r s n a; ca an d ; ta t ra t h e r e ; c handobhih b y t h e V e d i c
hymns; stuyamanam be i ng praised;su ve r y m u c h; vismitah s u r p r i s e d .

Nanda Maharaja and the other cowherd men felt the greatest happiness when they
saw that transcendental abode. They were especially amazed to see Krsna Himself
there, surrounded by the personified Vedas, who were offering Him prayers.

01.03.01 Suta Gosvami to Saunaka Rsi

suta uvaca
j agrhe paurusam rupam
bhagavan mahad adi-bhih
sambhutam sodasa ka-lam
adau loka sisr-ksaya
sutah uvaca Su ta said;j agrhe ac c e pted;paurusam pl e n a ry portion as the
purusa incarnation; rupam form; bhagavan th e P ersonality of Godhead;mahat
adibhih w i t h th e in g redients of the material world; sambhutam th u s t h e re was
the creation of; sodasa kala-m si x t een primary principles;adau in t h e b e ginning;
loka th e uni v e rses;sisrksaya on t h e i n t e n t ion of creating.

Suta said: 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.

01.03.05 — lk Suta Gosvami to Saunaka Rsi

etan nanavataranam
nidhanam btjam avyayam
yasyamsamsena srj yante
deva tiryan -narada-yah
etat th is (form ); nana mu l t i f a r i o u s;avataranam of t h e i n c a rnations;
nidhanam so u r c e;btjam se e d ;avyayam in d e s t r u c t i ble;yasya wh o s e ;amsa
plenary portion; amsena pa rt of the plenary portion;srjyante cr e a t e;deva
demigods; tiryak an i m a l s;nara adayah -hu m an be ings and others.

This form [the second manifestation of the purusa] 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. (5)

sa eva prathamam devah

kaumaram sargam asritah
cacara duscaram brahma
brahmacaryam akhanditam

sah th a t; eva ce r t a i n l y;prathamam fi r s t ; devah Su p r e me Lord;kaumaram

named the Kumaras (unmarried); sargam cr e a t i o n;asritah un d e r ; ca cara
performed; duscaram ve ry d i f f i c ult to do; brahma in the order of Brahman;
brahmacaryam un d e r d i s cipline to realize the Absolute (Brahman);akhanditam
unbroken.

First of all, in the beginning of creation, there were the four unmarried sons of
Brahma [the Kumaras], who, being situated in a vow of celibacy, underwent severe
austerities for realization of the Absolute Truth. (6)

dvitiyam tu bhavayasya
rasatala ga-tam mahim
uddharisyann upadatta
yaj nesah saukaram vapuh
dvitiyam th e s econd;tu bu t ; bh a v aya fo r t h e w e l f a re;asya of t h i s e arth;
rasatala of t he lowest region;gatam ha v i n g g one;mahim t h e e a r t h ;
uddharisyan li f t i n g; upadatta es t a b l ished;yaj nesah th e p ro p r ie tor or the
supreme enjoyer; saukaram ho g g i s h;vapuh i n c a r n a t i o n .

The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the
second incarnation], and for the welfare of the earth He lifted the earth from the
nether regions of the universe. (7)

trtiyam rsi sarg-am vai

devarsitvam upetya sah
tantram satvatam acasta
naiskarmyam karmanam yatah

trtiyam th e t h i rd o n e; rsi sarga-m th e m i l l e n n i um of the rsis;vai c e r t a i n l y ;

devarsitvam in c a r n ation of the rsi amongst the demigods;upetya h a v i n g
accepted; sah he ; tantram ex p o s i t i on of the Vedas; satvatam w h i c h i s
especially meant for devotional service; acasta co l l e c ted;naiskarmyam
nonfruitive; karmanam of w o r k ; ya t ah f r o m w h i c h .

In the millennium of the rsis, the Personality of Godhead accepted the third
empowered incarnation in the form of Devarsi ¹ r a d a , wh o is a great sage among
the demigods. He collected expositions of the Vedas which deal with devotional
service and which inspire nonfruitive action. (8)

turye dharma kala sa-rge-

nara naray ana-v rsi
bhutvatmopasamopetam
akarot duscaram tapah
turye in th e f o u rth of the line; dharma kala w- i fe of Dharmaraja;sarge b e i n g
born of;nara narayan-au named Nara and ¹rayana; rsi sages;bhutva
becoming; atma upasama -controlling the senses;upetam fo r a chievement of;
akarot undertook;duscaram very strenuous; tapah penance.

In the fourth incarnation, the Lord became Nara and ¹ r a y a na , the twin sons of
the wife of King Dharma. Thus He undertook severe and exemplary penances to
control the senses. (9)
 pancamah kapilo nama
siddhesah ka2a v-ip2utam
provacasuraye sankhyam
tattva g-rama vi-nirnayam
pancamah th e f if th one; kapilah Kapila; nama of t he name;siddhesah t h e
foremost mongst the perfect; ka2a ti m e ; vip2utam lo s t ; pr ovaca sa i d ; asuraye
unto the brahmana named Asuri; sankhyam me t a p h y s ics;tattva gr-ama th e s um
total of the creative elements; vinirnayam e x p o s i t i o n .

The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He
gave an exposition of the creative elements and metaphysics to Asuri Brahmana,
for in course of time this knowledge had been lost. (10)

sastham atrer apatyatvam

vrtah prapto 'nasuyaya
anvtksikim alarkaya
prahladadibhya ucivan
sastham the sixth one; atreh of A t r i ; ap atyatvam so n s h i p;vrtah be i n gp r a y e d
for; praptah ob t a i n e d;anasuyaya by A n a s u ya;anviksikim on t h e s u b je ct of
transcendence;a2arkaya unto Alarka;prah2ada adib-hyah unto Prahlada and
others; ucivan s p o k e .

The sixth incarnation of the purusa was the son of the sage Atri. He was born from
the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of
transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.]. (11)

tatah saptama akutyam

rucer yaj no 'bhyaj ayata
sa yamadyaih sura ganair-
apat svayambhuvantaram
tatah af t er that;saptame th e s eventh in the line;akutyam i n t h e w o mb o f
Akuti; ruceh by P r a japati Ruci;yajnah th e L o r d s incarnation as Yajna;
abhyajayata ad v e n t ed;sah He ; ya ma adyaih -w i t h Ya ma and others;sura
ganaih wi t h d e m i g o ds; apat ruled;svayambhuva antaram -the change of the
period of Svayambhuva Manu.

The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti.
He controlled the period during the change of the Svayambhuva Manu and was
assisted by demigods such as His son Yama. (12)

astame merudevyam tu
nabher j ata urukramah
darsayan vartma dhiranam
sarvasrama namaskr-tam

astame the eighth of the incarnations;merudevyam tu in t h e w o mb of Me r u d evi,

the wife of; nabheh Ki n g ¹b hi ; j a t a h too k b i r t h ; ur u k r a m ah th e a l l - p o w e rf ul
Lord; darsayan by s h o w i n g; vartma th e w a y ; dh iranam of t h e p e r f e ct beings;
sarva al l; asrama or d e r s o f l i f e ;namaskrtam h o n o r e d b y .

T he eighth incarnation was King Rsabha, son of King ¹ b h i a n d hi s w i f e

Merudevi. In this incarnation the Lord showed the path of perfection, which is
followed by those who have fully controlled their senses and who are honored by
all orders of life. (13)

rsibhir yacito bheje

navamam parthivam vapuh
dugdhemam osadhir vipras
tenayam sa usattamah

rsibhih by t he sages;yacitah be i n g p ra yed for;bheje ac c e p ted;navamam t h e

ninth one; parthivam th e r u l er of the earth;vapuh bo d y ; du gdha m i l k i n g ;
imam all th ese; osadhih pr o d u c ts of the earth;viprah 0 br a h m a n a s;tena b y ;
ayam th i s; sah he ; us a ttamah be a u t i f u l ly attractive.

0 brahmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the
body of a king EPrthu] who cultivated the land to yield various products, and for
that reason the earth was beautiful and attractive. (19)

01.03.15 — 28 Suta Gosvamf. to Saunaka Rsi

rupam saj agrhe matsyam
caksusodadhl sampla-ve
navy aropya mahi mayy-am
apad vaivasvatam manum
rupam fo r m; sah He ;j agrhe ac c e p t e d;matsyam of a f i s h;caksusa Ca k s u s a;
udadhi wa t e r; samplave in u n d a t i o n;navi on t h e b o a t; aropya k e e p i n g o n;
mahi th e earth; mayyam dr o w n e d i n;apat pr o t e c t e d;vaivasvatam
Vaivasvata; manum Ma n u , t he father of man.

When there was a complete inundation after the period of the Caksusa Manu and
the whole world was deep into water, the Lord accepted the form of a fish and
protected Vaivasvata Manu, keeping him up on a boat. (15)

surasuranam udadhim
mathnatam mandaracalam
dadhre kamatha rupena-
prstha ekadase vibhuh
sura the the ists;asuranam of t he a theists;udadhim in t h e o c e an;mathnatam
churning; mandaracalam th e M a n d a racala Hill; dadhre su s t a i ned;kamatha
tortoise; rupena in t he f o rm o f; prsthe sh e l l; ekadase th e e leventh in the line;
vibhuh th e g reat.

The eleventh incarnation of the Lord took the form of a tortoise whose shell served
as a pivot for the Mandaracala Hill, which was being used as a churning rod by the
theists and the atheists of the universe. (16)
 dhanvantaram dvadasamam
trayodasamam eva ca
apayayat suran anyan
mohiny a mohayan striy a

dhanvantaram th e i n c a rnation of Godhead named Dhanvantari;dvadasamam

the twelfth in the line; trayodasamam th e t h i r t e e nth in the line;eva c e r t a i n l y ;
ca and; apayayat ga v e to dri n k;suran th e d e m i g o d s;anyan o t h e r s ;
mohinya by c h a r m i ng beauty;mohayan al l u r i n g ; striya in t h e f o r m of a
woman.

In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth
He allured the atheists by the charming beauty of a woman and gave nectar to the
demigods to drink. (17)

caturdasam narasimham
bibhrad daityendram urjitam
dadara karaj air urav
erakam kata krd -yatha

caturdasam th e four t eenth in the line;nara simh-am th e i n c arnation of the Lord

as half-man and half-lion; bibhrat ad v e n t e d;daitya indr-am t h e k i ng of the
atheists; urjitam st r o n g ly bui l t;dadara bi f u r c a t e d;karaj aih by t h e n a i l s ;
urau on t he lap; erakam ca n e s;kata krt - c a r p e nter; yatha j u s t l i k e .

In the fourteenth incarnation, the Lord appeared as Nrsimha and bifurcated the
strong body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces
cane. (18)

pancadasam vamanakam
krtvagad adhvaram baleh
pada trayam -yacamanah
pratyaditsus tri pistapa-m

pancadasam the fifteenth in the line; vamanakam th e d w a r f b rahmana;krtva by

assumption of; agat we n t ; ad hvaram ar e n a of sacrifice;baleh of K i n g B ali;
pada trayam -three steps only; yacamanah be g g i n g;pratyaditsuh w i l l i n g a t
heart to return; tri pistapa-m th e kin g d om of the three planetary systems.

In the fifteenth incarnation, the Lord assumed the form of a dwarf-brahmana

EVamana] and visited the arena of sacrifice arranged by Maharaja Bali. Although at
heart He was willing to regain the kingdom of the three planetary systems, He
simply asked for a donation of three steps of land. (19)

avatare sodasame
pasyan brahma druho nr-pan
trih sapta krt-vah ku-pito
nih ksatram a-karon mahim
avatare in t he inc arnation of the Lord; sodasame th e sixteenth;pasyan se e i n g ;
brahma druhah di s o b e dient to the orders of the brahmanas;nrpan t h e k i n g l y
order; trih s-apta th r i c e seven times;krtvah ha d d o n e; kupitah be i n g e ng aged;
nih ne g ation; ksatram th e a d m i n i s t r ative class;akarot di d p e r f o r m; mahim
the earth.

In the sixteenth incarnation of the Godhead, the Lord [as Bhrgupati] annihilated
the administrative class [ksatriyas] twenty-one times, being angry with them
because of their rebellion against the brahmanas [the intelligent class]. (20)

tatah saptadasejatah
satyavatyam parasarat
cakre veda tar-oh sakha
drstva pumso 'l pa me-dhasah
tatah th e r e after;saptadase in t he seventeenth incarnation;j atah ad v e n t e d;
satyavatyam in t he w o mb of Satyavati;parasarat by P a r a sara Muni;cakre
prepared; veda taro-h of t he desire tree of the Vedas;sakhah br a n c h e s;drstva
be seeing; pumsah th e p eople in general;a/pa med-hasah le ss intelligent.

Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva appeared in

the womb of Satyavati through Parasara Muni, and he divided the one Veda into
several branches and subbranches, seeing that the people in general were less
intelligent. (21)

nara devat-vam apannah

sura kary a -ci kirs-ay a
samudra nigra-hadini
cakre viryany atah param

nara hu m a n being; devatvam di v i n i t y ; apannah ha v i n g a ssumed the form of;

sura the demigods; karya ac t i v i t i e s;cikirsaya fo r t h e p u r p o se of performing;
samudra th e I n d i an Ocean;nigraha admi -c o n t r o l l i n g, etc.; cakre d i d p e r f o r m ;
viryani su p e r h u m an prowess;atah param th e r e a fter.

In the eighteenth incarnation, the Lord appeared as King Rama. In order to

perform some pleasing work for the demigods, He exhibited superhuman powers
by controlling the Indian Ocean and then killing the atheist King Ravana, who was
on the other side of the sea. Q2)

ekonavimse vimsatime
vrsnisu prapyajanmani
rama krsnav i-ti bhuvo
bhagavan aharad bharam
konavimse in t he nin e teenth; vimsatime in t h e t w e n t i e th also;vrsnissu i n t h e
Vrsni dynasty; prapya ha v i n g ob t ained;ja nmani bi r t h s ;ra ma B a l a r a m a ;
krsnau Sri Krs na; iti th u s ; bh u vah of t h e w o r l d ; bhagavan th e P e rsonality of
Godhead; aharat removed; bharam burden.

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord
Balarama and Lord Krsna in the family of Vrsni [the Yadu dynasty], and by so
doing He removed the burden of the world. (23)

tatah kalau sampravrtte

sammohaya sura d-visam
buddho namnanj ana su-tah
kikatesu bhavisyati
tatah th e r e after;kalau th e a ge of Kali;sampravrtte ha v i n g e nsued;
sammohaya fo r t he purpose of deluding;sura th e t h e i s ts;dvisam t h o s e who
are envious; buddhah Lo r d B u d d h a;namna of t h e n a m e;anjana su-tah w h o s e
mother was Anjana; kikatesu in t he p r o v i n ce of Gaya (Bihar);bhavisyati w i l l
take place.

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son
of Anjana, in the province of Gaya, just for the purpose of deluding those who are
envious of the faithful theist. (29)

athasau yuga sand-hyayam

dasyu pray-esu raj asu
j anita visnu yasa-so
namna kalkir j agat patih-
atha th e r eafter;asau th e s ame Lord;yuga sand-hyayam at t he conjunction of
the yugas; dasyu pl u n d e r e rs;prayesu al m o st all;rajasu t h e g o v e r ning
personalities;janita will take His birth; visnu na m e d Vi s n u ; y a s asah s u r n a m e d
Yasa; namna in t he name of; kalkih t h e i n c a r n a t ion of theL ord;ja gat patih -t h e
Lord of the creation.

Thereafter, at the conjunction of two yugas, the Lord of the creation will take His
birth as the Kalki incarnation and become the son of Visnu Yasa. At this time the
rulers of the earth will have degenerated into plunderers. (25)

avatara hy asankhyeya
hareh sattva nidher -dvij ah
yathavidasinah kulyah
sarasah syuh sahasrasah
avatarah in c a r n ations;hi ce r t a i n l y;asankhyeyah in n u m e r a b l e;hareh o f H a r i ,
the Lord; sattva nidheh -of the ocean of goodness;dvij ah th e b ra hmanas;yatha
asitis; avidasinah in e x h a u s tible;kulyah ri v u l e t s;sarasah of v a s t l a k e s;syuh
are; sahasrasah th o u s ands of.

0 brahmanas, the incarnations of the Lord are innumerable, like rivulets flowing
from inexhaustible sources of water. (26)

rsayo manavo deva

manu putra mah-auj asah
kalah sarve harer eva
sapraj apatayah smrtah
rsayah all t he sages;manavah al l t he Manus;devah al l t he d emigods;manu-
putrah al l t he descendants of Manu;maha o-j asah ve ry powerful; kalah p o r t i o n
of the plenary portion; sarve al l c o l l e ctively;hareh of t h e L o r d; eva c e r t a i n l y ;
sa p-raj apatayah al o ng with the Prajapatis;smrtah a r e k n o w n .

All the rsis, Manus, demigods and descendants of Manu, who are especially
powerful, are plenary portions or portions of the plenary portions of the Lord.
This also includes the Prajapatis. (27) (not in GM Bengali version)

ete camsa ka-lah pumsah

krsnas tu bhagavan svayam
indrari vy-aku2am 2okam
mrdayanti yuge yuge
ete all these; ca a n d ; am sa pl e n a r y p o r t i o n s;kalah po r t i o n s of the plenary
portions; pumsah of t he Supreme;krsnah Lord Krsna; tu bu t ; bh a gavan t h e
Personality of Godhead; svayam in p e r s o n;indra ari -t h e en e mies of Indra;
vyaku2am di s t urbed; 2okam al l t he pla nets;mrdayanti gi v e s pro tection;yu ge
yuge in different ages.

All of the above-mentioned incarnations are either plenary portions or portions of

the plenary portions of the Lord, but Lord Sri Krsna is the original Personality of
Godhead. All of them appear on planets whenever there is a disturbance created by
the atheists. The Lord incarnates to protect the theists. (28)

07.09.38 Prahlada Maharaja to Lord Nrsi m h adeva

ittham nr tiryag -rsi de-vaj -hasavata rair
lokan vibhavayasi hamsijagat pratipan
dharmam maha purus-a pasi yuganuvrttam
channah kalau yad abhavas tri yugo -'tha sa tvam

ittham in t h i s w a y; nr li k e a h u m a n b eing (such as Lord Krsna and Lord

Ramacandra); tiryak li k e a n i m a ls (such as the boar);rsi as a g reat saint
(Parasurama); deva as demigods;jhasa as an aquatic (such as the fish and
tortoise); avataraih by s u ch d i f f e rent incarnations; lokan a ll t he d i f f e rent
planetary systems; vibhavayasi You protect; hamsi Yo u ( s o m e times) kill;j agat
pratipan pe r s o ns who have simply created trouble in this world;dharmam the
principles of religion; maha purusa -0 gr e at personality;pasi Yo u p r o t e c t;yuga
anuvrttam ac c o r d ing to the different millenniums;channah co v e r e d;kalau i n
the age of Kali; yat si n c e ;abhavah ha v e b een (and will be in the future);tri
yugah named Triyuga; atha th e r e f o re;sah th e s a me personality;tvam Y o u .

In this way, my Lord, You appear in various incarnations as a human being, an

animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire
creation in different planetary systems and killing the demoniac principles.
According to the age, 0 my Lord, You protect the principles of religion. In the age
of Kali, however, You do not assert Yourself as the Supreme Personality of
Godhead, and therefore You are known as Triyuga, or the Lord who appears in
three yugas.
 CHAPTER FIVE
The Essential Nature of the Energies of the Lord
bhagavata-sakti tattvam

10.87.10 The Personified Vedas to Maha-Visnu

sri sr-utay a ucuh
j ayaj ayaj ahy aj am ajita dosa gr-bhita gu-nam
tvam asi yad atmana samavaruddha sa-masta bh-agah
aga jagad ok-asam akhila sa-kty av-abodhaka te
kvacid aj ayatmana ca carato nucaren nigamah
sri sru-tayah ucuh —the Vedas said; j ayaj aya vi c t o ry to You, victory to You;j ahi
please defeat; aj am the eternal illusory potency of Maya;ajita 0 un c o n q u e r a ble
one; dosa to c reate discrepancies;grbhita wh o h as assumed;gunam t h e
qualities of matter; tvam You; asi ar e;yat be c a u s e;atmana in Y o u r o r i g i n a l
status; samavaruddha co m p l e t e;samasta in a l l; bhagah op u l e n c e s;aga
nonmoving;jagat a n d m o v i n g ; okasam of t h o s e who possess material bodies;
akhila of a l l; sakti th e e n e r g ies;avabodhaka 0 Yo u w h o a w a k e n;te Y o u ;
kvacit so m e t i mes;aj aya wi t h Y o ur m a t e rial energy;atmana a n d w i t h Y o u r
internal, spiritual energy; ca al s o; caratah en g a g i n g;anucaret ca n a pp r e ciate;
nigamah th e Vedas.

The srutis said: Victory, victory to You, 0 un c onquerable one! By Your very nature
You are perfectly full in all opulences; therefore please defeat the eternal power of
illusion, who assumes control over the modes of nature to create difficulties for
conditioned souls. 0 You who awaken all the energies of the moving and
nonmoving embodied beings, sometimes the Vedas can recognize You as You sport
with Your material and spiritual potencies.

02.09.26 Brahma to Sri Krsna

thatapi nathamanasya
natha nathaya nathitam
paravare yatha rupe
j aniyam te tv arupinah
thata api in s p i te of that;nathamanasya of t he o ne who is asking for;n atha 0
Lord; nathaya pl e a se award;nathitam as it is desired;para avare -in the matter
of mundane and transcendental; yatha as it i s;rupe in t h e f o r m;j aniyam m a y
it be known; te Yo u r ; tu bu t ; ar u p i n ah on e w h o i s f o r m l e ss.

In spite of that, my Lord, I am praying to You to kindly fulfill my desire. May I

please be informed how, in spite of Your transcendental form, You assume the
mundane form, although You have no such form at all.

01.18.19 Suta Gosvami to Saunaka Rsi

kutah punar grnato nama tasya
mahattamaikanta parayanasy-a
yo 'nanta saktir bhag-avan ananto
 mahad gunatvad yam anantam ahuh

kutah w hat to say; punah ag a i n;grnatah on e w h o c h a n t s;nama h o l y n a m e ;

tasya Hi s; mahat-tama g r e a t devotees;ekanta ex c l u s i ve;parayanasya o f o n e
who takes shelter of; yah He w h o ; an anta i s t h e U n l i m i t e d; saktih p o t e n c y ;
bhagavan the Personality of Godhead;anantah i m m e a s urable; mahat g r e a t ;
gunatvat on a c c ount of such attributes;yam wh o m ; an a n tam b y t h e n a m e
ananta; ahuh is called.

And what to speak of those who are under the direction of the great devotees,
chanting the holy name of the Unlimited, who has unlimited potency> The
Personality of Godhead, unlimited in potency and transcendental by attributes, is
called the ananta [Unlimited].

10.14.21 Brahma to Srf. Krsna

ko vetti bhuman bhagavan paratman
yogesvarotir bhavatas tri-lokyam
kva va katham va kati va kadeti
vistarayan kridasi yoga may-am
kah wh— o; vetti knows; bhuman 0 s u p r e m e g reat one; bhagavan 0 S u p r e m e
Personality of Godhead; para atm-an 0 Su p r e me Soul;yoga isva-ra 0 ma s t er of
mystic power; utih t h e p a s times; bhavatah o f Y o ur L o r d s hip; tri-lokyam i n t h e
three worlds; kva wh e r e ;va or ; k a t h am h o w ; va or ; k a t i h o w m a n y ;v a
or; kada wh e n; iti t h u s ; vi s t a rayan ex p a n d i n g;kr i dasi You play; yoga
mayam Yo ur spirit ual energy.

0 supreme great one! 0 Supreme Personality of Godhead! 0 Supersoul, master of

all mystic power. Your pastimes are taking place continuously in these three
worlds, but who can estimate where, how and when You are employing Your
spiritual energy and performing these innumerable pastimes> No one can
understand the mystery of how Your spiritual energy acts.

04.09.15 Dhruva Maharaja to Prsnigarbha

tvam nitya mukta -parisu-ddha vibudd-ha atma
kuta-stha adi puruso -bhagavams try adhisa-h
yad buddhy -avasthi-tim akhanditaya sva drstya-
drasta sthitav adhimakho vyatirikta asse

tvam You; n— itya eternally; mukta l i b e r a t e d; parisuddha un c o n t a m i n a ted;

vibuddhah f ul l o f k n o w l e d ge; atma th e S u p r e me Soul; kuta-sthah c h a n g e less;
adi or i g i n a l; purusah pe r s o n;bhagavan th e L o r d, full wi th six opulences; tri-
adhisah ma s ter of the three modes;yat wh e n c e; buddhi o f i n t e l l e c tual
activities; avasthitim al l s t ages; akhanditaya un b r o k e n; s va drstya -by
transcendental vision; drasta Y o u w i t n e s s; sthitau f o r m a i n t a i n i ng (the
universe); adhimakhah e n j o yer of the results of all sacrifices; vyatiriktah
differently; asse You are situated.

My Lord, by Your unbroken transcendental glance You are the supreme witness of
all stages of intellectual activities. You are eternally liberated, Your existence is
situated in pure goodness, and You are existent in the Supersoul without change.
You are the original Personality of Godhead, full with six opulences, and You are
eternally the master of the three modes of material nature. Thus, You are always
different from the ordinary living entities. 0 Lord Visnu, You maintain all the
affairs of the entire universe, and yet You stand aloof and are the enjoyer of the
results of all sacrifices.

01.16.33 Mother Earth to Dharma

tasyaham abj a ku-lisankusa ke-tu ke-taih
srimat pa-dair bhagavatah samalankrtangi
trin atyaroca upalabhya tato vibhutim
lokan sa mam vyasrj ad utsmayattm tad an-te
tasya Hi s; aham my s e l f ;abj a lo t u s f lo w e r;kulisa th u n d e r b o l t;ankusa r o d
for driving elephants; ketu fla g ; ke taih im p r e s s i o ns;srimat t h e o w n e r o f a l l
opulence; padaih by t he soles of the feet;bhagavatah of t he Personality of
Godhead; samalankrta ang-i on e who se body is so decorated;trtn th r e e ; ati
superseding; aroce be a utifully decorated;upalabhya ha v i ng o btained;tatah
thereafter; vibhutim sp e c i f ic powers;lokan pl a n e t a ry systems;sah He ; m a m
me; vyasrjat ga v e u p ; ut smayatim wh i l e f e e lin g p r o u d; tat ante -at the end.

I was endowed with specific powers to supersede the fortune of all the three
planetary systems by being decorated with the impressions of the flag,
thunderbolt, elephant-driving rod and lotus flower, which are the signs of the
lotus feet of the Lord. But at the end, when I felt I was so fortunate, the Lord left
me.

10.39.55 Sukadeva GosvamI. to Maharaja ParIksit

sriya pustya gira kantya
kirtya tustyelayorj aya
vidyayavidyaya saktya
mayaya ca nisevitam
sriya pustya gira kantya kirtya tustya ilaya urj aya by Hi— s internal potencies Sri,
Pusti, Gir, Kanti, Kirti, Tusti, Ila and urja; vidyaya avidyaya by H i s p o t e ncies of
knowledge and ignorance; saktya by H i s i n t e r nal pleasure potency;mayaya b y
His material creative potency; ca an d ; ni sevitam be i n g s erved.

Also in attendance were the Lord s principal internal potencies — Sri, Pusti, Gir,
Kanti, Kirti, Tusti, Ila and Urja — as were His material potencies Vidya, Avidya and
Maya, and His internal pleasure potency, Sakti.

10.16.06 Naga-patnis to SrI.

Krsna
namo guna pradipay-a
gunatma cchadan-aya ca
guna vrtty upal-aksy-aya
guna drastre s-va samvide-
namah —obeisances; guna pradipay-a to Him w ho m a n i f ests various qualities;
guna by t he material modes;atma Himself; chadanaya wh o d i s g u ises;ca
and; guna of t he mo d es;vrtti by t h e f u n c t i o n i n g; upalaksyaya wh o c an b e
ascertained; guna drastre to t he separate witness of the material modes;sva to
His own devotees; samvide w h o is k n o w n .

Obeisances to You, 0 Lord, who manifest varieties of material and spiritual

qualities. You disguise Yourself with the material qualities, and yet the functioning
of those same material qualities ultimately reveals Your existence. You stand apart
from the material qualities as a witness and can be fully known only by Your
devotees.

08.03.28 Gajendra's Prayers of Surrender

namo namas tubhyam asahya ve-ga
sakti tra-yayakhila dh-i gu-naya
prapanna pa-laya duranta sak-taye
kad ind-riyanam anavapya var-tmane
namah —I offer my respectful obeisances; namah ag a in I offer my respectful
obeisances; tubhyam un t o Y o u; asahya fo r m i d a b l e;vega fo r c e s;sakti
trayaya un t o t he Supreme Person, who has threefold potencies;akhila o f t h e
universe; dhi fo r t he i n t e lligence;gunaya wh o a p p e ars as the sense objects;
prapanna pala-ya un to t he Supreme, who gives shelter to the surrendered;
duranta sakt-aye who p ossesses energies very difficult to overcome; kat
indriyanam by p e r s ons unable to control their senses;anavapya w h o i s
unattainable; vartmane on t he p ath.

My Lord, You are the controller of formidable strength in three kinds of energy.
You appear as the reservoir of all sense pleasure and the protector of the
surrendered souls. You possess unlimited energy, but You are unapproachable by
those who are unable to control their senses. I offer my respectful obeisances unto
You again and again.

04.09.16 Dhruva Maharaja to Prsnigarbha

yasmin viruddha gatayo -hy anisam patanti
vidyadayo vividha saktay-a anupurvyat
tad brahma visva bhavam -ekam anantam adyam
ananda matram -avikaram aham prapadye

yasmin —in whom; viruddha gataya-h of opposite character;hi c e r t a i n l y ;

anisam al w a ys;patanti ar e m a n i f e st;vidya adayah -kn o w l e d ge and ignorance,
etc.; vividha va r i o u s;saktayah en e r g i e s;anupurvyat co n t i n u a l l y;tat t h a t ;
brahma Br a h ma n; visva bhavam -the cause ofmaterial creation; ekam o n e ;
anantam un l i m i t e d; adyam or i g i n a l;ananda matram -sim p ly bl i s sful;
avikaram changeless; aham I;prapadye offer my obeisances.

My dear Lord, in Your impersonal manifestation of Brahman there are always two
opposing elements — knowledge and ignorance. Your multienergies are continually
manifest, but the impersonal Brahman, which is undivided, original, changeless,
unlimited and blissful, is the cause of the material manifestation. Because You are
the same impersonal Brahman, I offer my respectful obeisances unto You.

00.11.18 Svayambhuva Manu to Dhruva Maharaja

 sa kha2v idam bhagavan ka2a s-aktya
guna pravahenavibhakta v-iryah
karoty akartaiva nihanty ahanta
cestavibhumnah khalu durvibhavya
sah — the; khalu ho w e ver; idam th i s ( u n i v e r s e);bhagavan th e p e r sonality of
Godhead; kala of t i m e ; saktya by t h e f o r c e; guna p-ravahena by t he int e raction
of the modes of nature; vibhakta d i v i d ed; viryah (w h o s e ) p o t e ncies; karoti
acts upon; akarta th e n o n d o e r; eva al t h o u g h; niha nti k i l l s ; ah a nta n o n k i l l e r ;
cesta the energy; vibhumnah of t he L o r d; khalu ce r t a i n l y;durvibhavya
inconceivable.

The Supreme Personality of Godhead, by His inconceivable supreme energy, time,

causes the interaction of the three modes of material nature, and thus varieties of
energy become manifest. It appears that He is acting, but He is not the actor. He is
killing, but He is not the killer. Thus it is understood that only by His
inconceivable power is everything happening.

11.04.02 Drumila Rsi to Maharaja Nimi

sri drum-ila uvaca
yo va anantasya gunan anantan
anukramisyan sa tu bala-buddhih
rajamsi bhumer ganayet kathancit
ka2ena naivakhi2a sakti -dham-nah
sri-drumi2ah uvaca Sri D— rumila said;yah wh o ; vai in d e e d ;an antasya o f t h e
unlimited Lord; guruna th e t r a n s cendental qualities;anantan w h i c h a r e
unlimited; anukramisyan tr y i n g to e nu m e rate;sah he ; tu ce r t a i n l y bala
;
buddhih is a person of childish intelligence; raj amsi th e p a r t ic les of dust;
bhumeh on the earth; ganayet on e m ay count; kathancit s o m e h o w; ka lena i n
time; na eva bu t n o t; akhila sakti d-hamn-ah (t he qualities) of the reservoir of all
potencies.

Sri Drumila said: Anyone trying to enumerate or describe fully the unlimited
qualities of the unlimited Supreme Lord has the intelligence of a foolish child.
Even if a great genius could somehow or other, after a time-consuming endeavor,
count all the particles of dust on the surface of the earth, such a genius could
never count the attractive qualities of the Personality of Godhead, who is the
reservoir of all potencies.

02.05.13 Brahma to ¹rada Muni

vilajj amanaya yasya
sthatum Iksa pathe 'm-uya
vimohita vikatthante
mamaham iti durdhiyah

vilajj amanaya by one w— ho is ashamed;yasya wh o s e; sthatum to s t a y;Iksa

pathe in front; amuya by t h e b e wi l d ering energy; vimohitah t h o s e who are
bewildered; vikatthante t al k n o n s ense; mama it i s m i n e ; aham I a m
everything; iti t h u s v i t u p e r ating;durdhiyah th u s i ll c o n c e ived.
The illusory energy of the Lord cannot take precedence, being ashamed of her
position, but those who are bewildered by her always talk nonsense, being
a bsorbed in thoughts of "It is I" and "It is mine" .

02.06.32 Brahma to ¹rada Muni

srj ami tan ni-yukto 'ham
haro harati tad va-sah
visvam purusa ru-pena
paripati tri sa-kti dh-rk
srj ami d— o create;
tat by H i s; niyuktah ap p o i n t m e n t;aham I; ha r a h L or d
Siva; harati de s t r o ys;tat va-sah un d er His subordination; visvam t h e w h o l e
universe; purusa th e P ersonality of Godhead;rupena by H i s e ternal form;
paripati maintains; tri sak-ti dhr-k th e c ontroller of three energies.

By His will, I create, Lord Siva destroys, and He Himself, in His eternal form as the
Personality of Godhead, maintains everything. He is the powerful controller of
these three energies.

02.07.01 Brahma to ¹rada Muni

nantam vidamy aham ami munayo 'grajas te
maya bala-sya purusasya kuto 'vara ye
gayan gunan dasa satan-ana adi deva-h
seso 'dhunapi samavasyati nasya param

na —never; antam end; vidami do I k n o w ; ah am m y s e l f ; ami a n d a l l t h o s e ;

munayah gr e at sages;agraj ah bo r n p r i o r to yo u; te yo u ; ma ya b alas-ya o f t h e
omnipotent; purusasya of t he Personality of Godhead;kutah wh a t to s peak of
others; avarah bo r n a f t er us;ye t h o s e ; gayan by s i n g i n g ;gunan th e q u a l i t i e s;
dasa sata a-nana-h one who has ten hundred faces; adi devah -the first
incarnation of the Lord; sesah kn o w n as Sesa;adhuna un t i l n o w; api e v e n ;
samavasyati ca n achieve;na no t ; as ya of H i m ; pa r am l i m i t .

Neither I nor all the sages born before you know fully the omnipotent Personality
of Godhead. So what can others, who are born after us, know about Him> Even the
first incarnation of the Lord, namely Sesa, has not been able to reach the limit of
such knowledge, although He is describing the qualities of the Lord with ten
hundred faces.

02.09.01 Sukadeva GosvamI. to Maharaja ParIksit

sri suka uv-aca
atma mayam r-te raj an
parasyan ubhavatmanah
na ghatetartha samband-hah
svapna drastur i-vanj asa

sri sukah uv-aca Sri Sukadeva Gosvami said;atma th e S up re me Personality of

Godhead; mayam en e r g y;rte wi t h o u t ; raj an 0 Ki n g ; pa r a s ya o f t h e p u r e
soul; anubhava atmanah -of the purely conscious; na ne v e r; ghateta it c a n s o
happen; artha me a n i n g;sambandhah re l a t i on with t he material body;svapna
dream; drastuh of t he seer;iva li k e ; anj asa co m p l e t e ly.

Sri Sukadeva Gosvami said: 0 King, unless one is influenced by the energy of the
Supreme Personality of Godhead, there is no meaning to the relationship of the
pure soul in pure consciousness with the material body. That relationship is just
like a dreamer's seeing his own body working.

03.06.39 Maitreya Rsi to Vidura

ato bhagavato maya
aayinam api mohint
yat svayam catma va-rtmatma
na veda kim utapare
atah —therefore; bhagavatah go d l y; maya po t e n c i e s;mayinam of thejugglers;
api ev e n; mohint en c h a n t i n g;yat th a t w h i c h ; svayam p e r s o n a ll y; ca a l s o ;
atma var-tma se lf-sufficient; atma se l f ;na do e sn o t; veda k n o w ; k im w h a t ;
uta to speak of; apare o t h e r s .

The wonderful potency of the Supreme Personality of Godhead is bewildering even

to the jugglers. That potential power is unknown even to the self-sufficient Lord,
so it is certainly unknown to others.

03.06.02 Maitreya Rsi to Vidura

kala sanj n-am tada devim
bibhrac chakt-im urukramah
trayovimsati tattvanam
ganam yugapad avisat
kala sanjn-am know— n as Kali;tada at t hat time; devim th e g o d d e ss;bibhrat
destructive; saktim po t e n c y;urukramah th e s u p r e me powerful;trayah vimsa-ti
twenty-three; tattvanam of t he e lements;ganam al l of t h e m;yugapat
simultaneously; avisat en t e r e d.

The Supreme Powerful Lord then simultaneously entered into the twenty-three
elements with the goddess Kali, His external energy, who alone amalgamates all
the different elements.

03.06.00 Maitreya Rsi to Vidura

yato 'prapya nyavartanta
vacas ca manasa saha
aham canya ime devas
tasmai bhagavate namah
yatah —from whom; aprapya be i n g u na ble to measure;nyavartanta ce a se to try;
vacah wo r d s; ca a l s o ; ma nasa wi t h t h e m i n d ; saha wi t h ; ah am c a a l s o t h e
ego; anye ot h e r; ime al l t h e s e;devah de m i g o d s;tasmai u n t o H i m ;
bhagavate un to t he Personality of Godhead; namah of f e r o beisances.

Words, mind and ego, with their respective controlling demigods, have failed to
achieve success in knowing the Supreme Personality of Godhead. Therefore, we
simply have to offer our respectful obeisances unto Him as a matter of sanity.
03.07.02-3,5 Vidura to Maitreya Rsi
vidura uvaca
brahman katham bhagavatas
cin matrasyavikarinah
2l2aya capl yHJycran
nirgunasya gunah kriyah
vidurah uvaca V— idura said; brahman 0 brahmana; katham how; bhagavatah of
the Personality of Godhead; cit ma-trasya of t he complete spiritual whole;
avikarinah of t he u n c h a ngeable;2$2aya by His pastime; ca ei t h e r;api e v e n
though it is so; yujyeran ta k e p l a ce;nirgunasya wh o i s w i t h o ut t he modes of
nature; gunah mo d e s of nature;kriyah a c t i v i t i e s .

Sri Vidura said: 0 great brahmana, since the Supreme Personality of Godhead is
the complete spiritual whole and is unchangeable, how is He connected with the
material modes of nature and their activities> If this is His pastime, how do the
activities of the unchangeable take place and exhibit qualities without the modes
of nature> (2)

kridayam udyamo 'rbhasya

kamas cikridlsanyatah
svatas trpta-sya ca katham
nivrttasya sadanyatah
kridayam in th— e matter ofplaying; udyamah en t h u s i a sm;arbhasya of t he b o y s ;
kamah de s ire;cikrid Isa wi l l i n g n e ss to play;anyatah wi t h o t h e r boys;svatah
trptasya fo r o ne who is self-satisfied;ca al s o; katham wh a t f o r ; ni v r t tasya
one who is detached; sada at a ll tim e s;anyatah o t h e r w i s e .

Boys are enthusiastic to play with other boys or with various diversions because
they are encouraged by desire. But there is no possibility of such desire for the
Lord because He is self-satisfied and detached from everything at all times. (3)

desatah kalato yo 'sav

avasthatah svato 'nyatah
aviluptavabodhatma
sa yuj yetaj aya katham
desatah —circumstantial; kalatah by t h e i nf lu e n ce of time;yah on e w h o ; asau
the living entity; avasthatah by s i t u a t io n; svatah by d r e a m;anyatah b y o t h e r s ;
avilupta ex t i n c t; avabodha co n s c i o usness;atma pu r e s elf;sah he ; yu jy e ta
engaged; aj aya wi t h n e science;katham h o w i s it s o.

The pure soul is pure consciousness and is never out of consciousness, either due
to circumstances, time, situations, dreams or other causes. How then does he
become engaged in nescience> (5)

03.07.09 Maitreya Rsi to Vidura

maitreya uvaca
 seyam bhagavato maya
yan nayena virudhyate
isvarasya vimuktasya
karpanyam uta banc2hanam

maitreyah uvaca Ma i t r e ya said;saiyam su c h a s tatement;bhagavatah o f t h e

Personality of Godhead; maya il l u s i o n;yat th a t w h i c h ; na yena b y l o g i c ;
virudhyate be c o mes contradictory;isvarasya of t he S upreme Personality of
Godhead; vimuktasya of t he e ver liberated;karpanyam in s u f f i c i e ncy;uta a s
also, what to speak of; ba nc2hanam bo n d age.

Sri Maitreya said: Certain conditioned souls put forward the theory that the
Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or
maya, and at the same time they maintain that He is unconditioned. This is against
all logic.

10.10.57 Sukadeva Gosvamz to Maharaja Parzksit

sarvesam api vastunam
bhavartho bhavati sthitah
tasyapi bhagavan krsnah
kim atad vastu rupyatam

sarvesam ofa— ll;api in d e ed; vastunam en t i t i e s;bhava arth-ah th e o ri g inal,

unmanifested causal phase of material nature; bhavati is ; st h itah es t a b l i s hed;
tasya of t hat unmanifest nature;api ev e n ;bhagavan th e S up r e me Personality
of Godhead; krsnah Lo r d K r s n a; kim wh a t ; at at se p a r a te from Him;vastu
thing; rupyatam ma y be ascertained.

The original, unmanifested form of material nature is the source of all material
things, and the source of even that subtle material nature is the Supreme
Personality of Godhead, Krsna. What, then, could one ascertain to be separate
from Him>

03.02.12 Uddhava to Vidura

yan martya 2$2aupa-yikam sva yoga-
maya balam -darsayata grhttam
vismapanam svasya ca sau bhagarddheh
param padam bhusana busanan-gam
yat —His eternal form which; martya mo r t a l w o r l d;2i2a upayika-m ju st suitable
for the pastimes; sva yoga ma-ya ba-2am -potency of the internal energy;
darsayata fo r m a n i f e station;grhitam di s c o v e red;vismapanam w o n d e r f u l ;
svasya of His own; ca a n d ; sa u bhaga rddheh -of the opulent; param s u p r e m e ;
padam ul t i m a te stand; bhusana or n a m e n t;bhusana angam -of the ornaments.

The Lord appeared in the mortal world by His internal potency, yoga-maya. He
came in His eternal form, which is just suitable for His pastimes. These pastimes
were wonderful for everyone, even for those proud of their own opulence,
including the Lord Himself in His form as the Lord of Vaikuntha. Thus His LSri
Krsna's] transcendental body is the ornament of all ornaments.
10.08.06 Maharaja Parzksit to Sukadeva Gosvamz
sri r-ajovaca
nandah kim akarod brahman
sreya evam mahodayam
yasoda ca maha b-haga
papau yasyah stanam harih
sri raj -a uvaca —Maharaja Pariksit further inquired (from Sukadeva Gosvami);
nandah Ma h a raja Nanda; kim w h a t ; ak a r ot pe r f o r m e d;brahman 0 l e a r n e d
brahmana; sreyah au s p i c ious activities, like performing penances and austerities;
evam as exhibited by him; maha ud a y a m — from which they achieved the
greatest perfection; yasoda mother Yasoda; ca al s o; maha bh-aga m o s t
fortunate; papau dr a n k; yasyah of w h o m ; st a nam th e b r e a st milk; harih t h e
Supreme Personality of Godhead.

Having heard of the great fortune of mother Yasoda, Pariksit Maharaja inquired
from Sukadeva Gosvami: 0 learned brahmana, mother Yasoda's breast milk was
sucked by the Supreme Personality of Godhead. What past auspicious activities
did she and Nanda Maharaja perform to achieve such perfection in ecstatic love>

10.09.13 Sukadeva Gosvamt to Maharaja Partksit

na cantar na bahir yasya
na purvam napi caparam
purvaparam bahis cantar
j agato yo j agac ca yah
na —not; ca also; antah in t e r i o r; na no r ; ba h ih ex t e r i o r ya
; sya wh o s e ;n a
neither; purvam be g i n n i n g;na no r ; ap i in d e e d ca
; al s o ;ap a ram en d ; p u r v a
aparam th e beginning and the end;bahih ca antah th e e x t e rnal and the internal;
jagatah of t he w h o le cosmic manifestation;yah on e w ho is ; j a g at cayah a n d
who is everything in creation in total;

The Supreme Personality of Godhead has no beginning and no end, no exterior

and no interior, no front and no rear. In other words, He is all-pervading. Because
He is not under the influence of the element of time, for Him there is no difference
between past, present and future; He exists in His own transcendental form at all
times. Being absolute, beyond relativity, He is free from distinctions between cause
and effect, although He is the cause of everything.

10.09.20-21 Sukadeva Gosvami to Maharaja Pariksit

nemam virinco na bhavo
na srir apy anga samsray-a
prasadam lebhire gopi
yat tat prapa vimuktidat
na no t; imam th i s e x a l t ed position;virincah Lo r d B r a h m a; na no r ; bh a v ah
Lord Siva; na no r ; sr ih th e g o d d e ss of fortune;api in d e e d ;anga samsraya-
although she is always the better half of the Supreme Personality of Godhead;
prasadam mercy; /ebhire o b t a i n ed; gopi mo t h e r Y asoda;yat tat a s t h a t
which; prapa ob t a i n e d;vimukti dat fr o m-K r s na, who gives deliverance from this
material world.

Neither Lord Brahma, nor Lord Siva, nor even the goddess of fortune, who is
always the better half of the Supreme Lord, can obtain from the Supreme
Personality of Godhead, the deliverer from this material world, such mercy as
received by mother Yasoda. (20)

nayam sukhapo bhagavan

dehinam gopika su-tah
j naninam catma bh-utanam
yatha bhaktimatam iha
na —not; ayam th i s; sukha apa-h ve ry easily obtainable, or an object of happiness;
bhagavan the Supreme Personality of Godhead;dehinam of p e r s o ns in the
bodily concept of life, especially the karmis; gopika sut-ah Kr s n a, the son of
mother Yasoda (Krsna as the son of Vasudeva is called Vasudeva, and as the son of
mother Yasoda He is known as Krsna); j naninam ca a nd of t he jnanis, who try to
be free from material contamination; atma bhut-anam of s elf-sufficient yogis;
yatha as; bhakti-matam o f t h e d e v o tees; iha in this world.

The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is

accessible to devotees engaged in spontaneous loving service, but He is not easily
accessible to mental speculators, to those striving for self-realization by severe
austerities and penances, or to those who consider the body the same as the self.
(21) (21, THEN 20 in GM Beng version)

10.10.02 Brahma to Srf. Krsna

asyapi deva vapuno mad anugr-ahasya
sveccha maya-sya na tu bhuta maya-sya ko 'pi
nese mahi tv avasituh manasantarena
saksat tavaiva kim utatma sukhan-ubhuteh
asya of thi— s;api even; deva 0 Lo r d ; va p unah th e b o d y; mat anugr-ahasya
which has shown mercy to me; sva iccha m-ayasy-a which appears in response to
the desires of Your pure devotees; na no t ; tu on t h e o t h e r h a n d;bhuta
mayasya a pro d u ct of matter; kah B r a h m a ; api ev e n ;na Ise I a m n o t a b l e ;
mahi th e po tency; tu in d e e d ;avasitum to e s t i m a t e;manasa w i t h m y m i n d ;
antarena wh i c h is controlled and withdrawn; saksat di r e c t l y;tava Yo u r ; e v a
indeed; kim uta wh a t to s peak;atma wi t h i n Y o u r s e lf;sukha of h a p p i n e ss;
anubhuteh of Your experience.

My dear Lord, neither I nor anyone else can estimate the potency of this
transcendental body of Yours, which has shown such mercy to me and which
appears just to fulfill the desires of Your pure devotees. Although my mind is
completely withdrawn from material affairs, I cannot understand Your personal
form. How, then, could I possibly understand the happiness You experience within
Yourself>

10.14.14 Brahma to Sri. Krsna

narayanas tvam na hi sarva dehinam-
 atmasy adhisakhi2a 2-oka s-aksT
narayano 'ngam nara b-hh jalayanat
tac capi satyah na tavaiva maya
narayanah —the Supreme Lord ¹r a y a n a; tvam Yo u ; na no t ; hi w h eth e r ;
sarva of a ll; dehinam em b o d i ed liv i ng beings;atma th e S u p e rsoul;asi Y o u
are; adhisa 0 su p r e me controller;akhi2a of a l l; 2oka pl a n e t s;saksi t h e
witness;narayanah Lord Sri ¹rayana;angam the expanded plenary portion;
nara fr om t he Supreme Personality;bhu o r i g i n a t i n g ; ja la o f t h e w a t e r ;
ayanat be c ause of being the manifesting source;tat th a t ( e x p a nsion);ca a n d ;
api in d e e d; satyam tr u e ; na no t ; ta v a Yo u r ; ev a at a l l ; ma ya i l l u s o r y
energy.

Are You not the original ¹ r a y a n a, 0 su p r e me controller, since You are the soul of
every embodied being and the eternal witness of all created realms> Indeed, Lord
¹r a y ana is Your expansion, and He is called ¹ r a y a n a because He is the
generating source of the primeval water of the universe. He is real, not a product of
Your illusory Maya.

10.10.29 Brahma to SrI. Krsna

athapi te
deva padambuj a dvay-a
prasada 2esan-ugrhita eva hi
j anati tattvah bhagavan mahi-mno
na canya eko 'pi ciram vicinvan
atha —therefore; api in d e e d; te Yo u r ; de va my L o r d ; pa da ambu-j a dvay-a of
the two lotus feet; prasada of t he me rcy;lesa by o n l y a t ra ce;anugrhitah
favored; eva ce r t ainly; hi i n d e e d ; j a n a ti on e k n o w s ; ta t tvam t h e t r u t h ;
bhagavat of t he Supreme Personality of Godhead;mahimnah of t h e g reatness;
na never;ca and; anyah another;ekah one;api although;ciram for a long
period; vicinvan sp e c u lating.

My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he
can understand the greatness of Your personality. But those who speculate to
understand the Supreme Personality of Godhead are unable to know You, even
though they continue to study the Vedas for many years.

03.09.23 Brahma to ¹rada Muni

esa prapanna varado r-amayatma saktya-
yad yat karisyati grhita gunava-tarah
tasmin sva vikrama-m idam srj ato 'pi ceto
yunj Ita karma samalam -ca yatha vij ahyam
esah —this; prapanna one who is surrendered; vara dah be-nefactor; ramaya
enjoying always with the goddess of fortune (LaksmO; atma saktya w -i th H i s
internal potency; yat yat wh a t e v e r;karisyati He m a y a c t;grhita a c c e p t i n g ;
guna avatarah - incarnation of the mode of goodness; tasmin un t o H i m ; s v a
vikramam wi t h o m n i p o t e n c y;idam th i s c o s m ic manifestation;srjatah
creating; api in s p i te of;cetah he a r t ;yunjita be e n g a g ed;karma w o r k ;
samalam ma t e rial affection;ca al s o ;yatha as m u c h a s;vij ahyam I c a n g i v e
up.

The Supreme Lord, the Personality of Godhead, is always the benefactor of the
surrendered souls. His activities are always enacted through His internal potency,
Rama, or the goddess of fortune. I pray only to engage in His service in the
creation of the material world, and I pray that I may not be materially affected by
my works, for thus I may be able to give up the false prestige of being the creator.

0 7.15.75 ¹ r a d a M u n i t o M a h a r aja Yudhisthir a

yuyam nr lo-ke
bata bhuri bh-aga
lokam punana munayo 'bhiyanti
yesam grhan avasatiti saksad
gudham param brahma manusya-lingam
yuyam —all of you Pandavas; nr lok-e in t h is material world; bata in d e e d; bhuri-
bhagah ex t r e mely fortunate; lokam al l t h e p l a nets of the universe;punanah
who can purify; munayah gr e a t saintly persons;abhiyanti co m e to v is it (jus t
like ordinary persons); yesam of w h o m ; gr h an th e h o u s e of the Pandavas;
avasati re s ides; iti t h u s ; sa ksat di r e c t l y;gudham ve r y c o n f i d e ntial;param
transcendental; brahma t h e P arabrahman, Krsna; manusya-lingam as i f a n
ordinary human being.

My dear Maharaja Yudhisthira, you Pandavas are so very fortunate in this world
that many, many great saints, who can purify all the planets of the universe, come
to your house just like ordinary visitors. Furthermore, the Supreme Personality of
Godhead, Krsna, is living confidentially with you in your house, just like your
brother.

10.02.30-36 Demigods to SrI.

Krsna
sattvam visuddham srayate bhavan sthitau
saririnam sreya upaya-nam vapuh
veda kriya -yoga t-apah -samad-hibhis
tavarhanam yenajanah samihate

sattvam —existence; visuddham tr a n s cendental, beyond the three modes of

material nature; srayate ac c e pts;bhavan Yo u r L o r d s h i p;sthitau d u r i n g t h e
maintenance of this material world; saririnam of a l l l i v i ng e ntit ies;sreyah o f
supreme auspiciousness; upayanam fo r t he benefit;vapuh a t r a n s cendental form
or body; veda kriya -by ri t u a listic ceremonies according to the directions of the
Vedas; yoga by p ra ctice of devotion; tapah by a u s t e rities;samadhibhih b y
becoming absorbed in transcendental existence; tava Yo u r ; ar h anam w o r s h i p ;
yena by s uch activities;j anah human society; samihate of f e rs (its obligation
unto You).

0 Lord, during the time of maintenance You manifest everal incarnations, all with
transcendental bodies, beyond the material modes of nature. When You appear in
this way, You bestow all good fortune upon the living entities by teaching them to
perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities,
penances, and ultimately samadhi, ecstatic absorption in thoughts of You. Thus
You are worshiped by the Vedic principles. (30)
 sattvam na ced dhatar idam nijam bhaved
vij nanam aj nana b-hidapamarj anam
guna p-rakasair anumtyate bhavan
prakasate yasya ca yena vaa gunah
sattvam —suddha-sattva, transcendental; na no t ; cet if ; dh a t ah 0 res e r v o ir of all
energies, cause of all causes; idam th i s ; nijam pe r s o n a l, spiritual;bhavet c o u l d
have been; vij nanam tr a n s cendental knowledge;aj nana bh-idaa w h i ch d r i v e s
away the ignorance of the material modes; apamarj anam co m p l e t ely vanquished;
guna pr-akasaih by t he awakening of such transcendental knowledge;
anumiyate be c o mes manifested;bhavan Yo u r L o r d s hi p;prakasate e x h i b i t ;
yasya whose; ca an d; yena by w h i c h ; vaa ei t h e r ;gu nah q u a l i t y o r
intelligence.

0 Lord, cause of all causes, if Your transcendental body were not beyond the
modes of material nature, one could not understand the difference between matter
and transcendence. Only by Your presence can one understand the transcendental
nature of Your Lordship, who are the controller of material nature. Your
transcendental nature is very difficult to understand unless one is influenced by
the presence of Your transcendental form. (35)

na nama rupe -gunaanmaj kamn-abhir

nirupitavye tava tasya saksinah
mano vacob-hyam anumeya vartm-ano
deva kriyayam pratiyanty athapi hi
na —not; nama rupe -the name and form; guna wi t h a t t r i b u t e s;ja nma
appearance; karmabhih ac t i v i t i es or pastimes;nirupitavye ar e n ot able to be
ascertained; tava Yo u r ; ta sya of H i m ; sa k sinah wh o i s t he d i r e ct observer;
manah of t he min d; vacobhyam wo r d s ; anumeya hy p o t h e s is;vartmanah t h e
path; deva 0 Lord; kriya yam -in devotional activities; pratiyanti th e y r e a lize;
atha api st i l l; hi in d e e d ( Y ou can be realized by the devotees).

0 Lord, Your transcendental name and form are not ascertained by those who
merely speculate on the path of imagination. Your name, form and attributes can
be ascertained only through devotional service. (36)

10.02.37 Demigods to Srf.

Krsna
srnvan grnan samsmarayams ca cintayan
namani rupani ca mangalani te
kriyasu yas tvac caranaa-ravindayor
avista ceta na -bhavaya kalpate
srnnvan —constantly hearing about the Lord (sravanam kTrtanam visnoh); grnan
chanting or reciting (the holy name of the Lord and His activities); samsmarayan
remembering (constantly thinking of the Lord's lotus feet and His form); ca a n d ;
cintayan co n t e m p lating (the transcendental activities of the Lord);namani H i s
transcendental names; rupani Hi s t r a n s cendental forms;ca al s o ;mangalani
which are all transcendental and therefore auspicious; te of Y o ur L o r d s hip;
kriyasu in b e i ng engaged in the devotional service;yah he w h o ; t v at carana-
aravindayoh at Y our lot us feet;avista c-etah th e devotee who is completely
absorbed (in such activities); na no t ; bh a vaya fo r t h e m a t e rial platform;
kalpate i s f it .

Even while engaged in various activities, devotees whose minds are completely
absorbed at Your lotus feet, and who constantly hear, chant, contemplate and
cause others to remember Your transcendental names and forms, are always on the
transcendental platform, and thus they can understand the Supreme Personality of
Godhead.

09.20.65 Sukadeva GosvamI. to Maharaja ParIksit

yasyananam makara ku-ndala car-u kar-na
bhraj at kap-o2a su -bhagam savi2asa has-am
nityotsavam na tatrpur drsibhih pibantyo
naryo naras ca muditah kupita nimes ca

yasya wh— ose; ananam face;makara kun-dala car-ukar-na decorated by earrings

resembling sharks and by beautiful ears; bhraj at br i l l i a n t ly decorated;kapola
forehead; subhagam de c laring all opulences;sa vila-sa hasa-m with smiles of
enjoyment; nitya utsa-vam wh e n e ver one sees Him, one feels festive;na tatrpuh
they could not be satisfied; drsibhih by s e e ing the form of the Lord;pibantyah
as if drinking through the eyes; naryah al l t he w o m en of Vrndavana;narah a l l
the male devotees; ca al s o; muditah fu l l y s a t i s fied;kupitah an g r y ;ni m eh t h e
moment they are disturbed by the blinking of the eyes; ca a l s o .

Krsna s face is decorated with ornaments, such as earrings resembling sharks. His
ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone.
Whoever sees Lord Krsna sees a festival. His face and body are fully satisfying for
everyone to see, but the devotees are angry at the creator for the disturbance
caused by the momentary blinking of their eyes.

03.02.11 Uddhava to Vidura

pradarsyatapta tapasa-m
avitrpta drsam -nrnam
adayantar adhad yas tu
sva blmbam -2oka 20canam-

pradarsya by exh— ibiting;atapta without undergoing; tapasam pe n a n c es;

avitrpta drsam -wi t h out fu l f i l l m e nt of vision; nrnam of p e r s o n s;adaya t a k i n g ;
antah disappearance; adhat performed;yah He who; tu but;sva bimbam-
His own form; 2oka 2ocanam -public vision.

Lord Sri Krsna, who manifested His eternal form before the vision of all on the
earth, performed His disappearance by removing His form from the sight of those
who were unable to see Him [as He is] due to not executing required penance.

03.02.13-10 Uddhava to Vidura

yad dharma sunor bat-a raj asuye
niriksya drk svastyaya-nam tri lokah -
 kartsnyena cadyeha gatam vidhatur
arvak s-rtau kausalam ity amanyata
yat —the form which; dharma s-unoh of M a h a raja Yudhisthira;bata c e r t a i n l y ;
raj asuye in t he arena of the raj asuya sacrifice; niriksya by o b s e rving;drk
sight; svastyayanam pl e a sing;tri lo-kah th e t h r ee worlds; kartsnyena i n s u m
total; ca th u s ; adya to d a y ;iha wi t h i n t h e u n i v e r se;gatam su r p a s sed;
vidhatuh of t h e c r e a tor (Brahma);arvak re c e n t m a n k i n d ;srtau i n t h e m a t e r i a l
world; kausalam de x t e r i t y;iti th u s ;am a n yata co n t e m p l a t e d.

All the demigods from the upper, lower and middle universal planetary systems
assembled at the altar of the rajasuya sacrifice performed by Maharaja Yudhisthira.
After seeing the beautiful bodily features of Lord Krsna, they all contemplated that
He was the ultimate dexterous creation of Brahma, the creator of human beings.
(13)

yasyanuraga plut-a hasa -rasa-

/i/av a20ka pra-ti 2abdha man-ah
vraj a striy-o drgbhir anupravrtta
dhiyo 'vatasthuh kila krtya sesa-h

yasya wh— ose; anuraga at tachment; p/uta en h a n c ed by;hasa la u g h t e r;rasa

humors; /i/a pa s t i m e s;ava2oka gl a n c ing;prati 2abd-ha ob t ained thereof;
manah an g u ished;vraj a striy-ah da m s els of Vraja;drgbhih wi t h t h e e yes;
anupravrtta fo l l o w i n g; dhiyah by i n t e l l i g e nce;avatasthuh sa t silently;kila
indeed; krtya sesah -witho ut fi n i shing household duties.

The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances,
were anguished when Krsna left them. They used to follow Him with th eir eyes,
and thus they sat down with stunned intelligence and could not finish their
household duties. (1%)

03.02.21 Uddhava to Vidura

svayam tv asamyatisayas tryadhisah
svarajya laksmy -apta sa-mast-a kamah-
ba2im haradbhis cira 2oka pa-2aih-
kirita koty ed-ita p-ada p-ithah-

svayam —Himself; tu bu t ; asamya un i q u e ;at isayah gr e a t e r;t ri adhisah -Lo r d

of the three; svarajya in d e p e n d ent supremacy;/aksmi fo r t u n e ;apta a c h i e v e d ;
samasta kamah -all desires; balim wo r s h i p i ng paraphernalia;haradbhih o f f e r e d
by; cira 20ka pa2-aih -by the eternal maintainers of the order of creation; kirzta
koti mi l l i o ns of helmets;edita pada pit-hah -feet honored by prayers.

Lord Sri Krsna is the Lord of all kinds of threes and is independently supreme by
achievement of all kinds of fortune. He is worshiped by the eternal maintainers of
the creation, who offer Him the paraphernalia of worship by touching their
millions of helmets to His feet.

03.02.23 Uddhava to Vidura

 aho baki yam stana kala kutam
Jlghamsayapayayad apy asadhvl
lebhe gatim dhatry u-citam tato 'nyam
kam va dayalum saranam vrajema
aho —alas; baki the she-demon (Putana); yam wh o m ; s t a n a ofher breast;
kala de a dly; kutam po i s o n ji; g h amsaya ou t o f e n v y;apayayat n o u r i s h e d ;
api al t h o u g h; asadhvi un f a i t h f u l; le bhe ac h i e v e d;gatim de s t i n a t i o n;dhatri
ucitam ju s t suitable for the nurse;tatah be y o nd w h o m; anyam o t h e r ; k a m
who else; va ce r t a inly; dayalum me r c i f u l ;saranam sh e l t e r;vraj ema sh a ll I
take.

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
prepared deadly poison to be sucked from her breast>

03.02.27,29,30 Uddhava to Vidura

parito vatsapair vatsams
carayan vyaharad vibhuh
yamunopavane kuj ad
dvij a sank-ulitanghripe

pariah sur— rounded by;vatsapaih co w h e rd boys;vatsan ca l v e s;carayan

herding, tending; vyaharat en j o y e d by traveling;vibhuh t h e A l m i g h t y ;
yamuna the Yamuna River; upavane ga r d e ns on the shore;kuj at vi b r a t ed by
the voice; dvija th e t w i c e - born birds;sankulita de n s e ly situated;anghripe i n
the trees.

In His childhood, the Almighty Lord was surrounded by cowherd boys and calves,
and thus He traveled on the shore of the Yamuna River, through gardens densely
covered with trees and filled with vibrations of chirping birds. (27)

sa eva go dhana-m laksmya

niketam sita go vrs-am-
carayann anugan gopan
ranad venur a-riramat
sah —He (Lord Krsna); eva certainly; go dhanam -the treasure ofcows;
laksmyah by o p u l e nce;niketam re s e r v oir;sita go vrsa-m -beautiful cows and
bulls; carayan he r d i n g; anugan th e f o l l o w e r s;gopan co w h e rd b oys;ranat
blowing; venuhh flu t e ; ar i r a mat e n l i v e n e d .

While herding the very beautiful bulls, the Lord, who was the reservoir of all
opulence and fortune, used to blow His flute, and thus He enlivened His faithful
followers, the cowherd boys. (29)

sarac chasi ka-rair m-rstam

manayan raj ani mukham-
gayan kala padam re-me
strinam mandala mandana-h
sarat — autumn; sasi of the moon; karaih by t h e s h i n i n g; mrstam b r i g h t e n e d ;
manayan th i n k i n g s o; raj ani mukham th e f a ce of the night;gayan s i n g i n g ;
ka2a p-adam pleasing songs; reme enjoyed; strmam of t h e w o m e n;manda2a-
mandanah as the central beauty of the assembly of women.

In the third season of the year, the Lord enjoyed as the central beauty of the
assembly of women by attracting them with His pleasing songs in an autumn night
brightened by moonshine. (30)

10.08.13 Garga Muni to Nanda Maharaja

asan varnas trayo hy asya
grhnato 'nuyugam tanuh
suklo raktas thata pita
idanim krsnatam gatah
asan we— re assumed;varnah trayah th r e e colors;hi in d e e d ;asya o f y o u r s o n
Krsna; grhnatah ac c e pting;anuyugam tanuh tr a n s c endental bodies according to
the different yugas; suklah so m e t i m es white;raktah so m e t i m es red;thata a s
well as; pitah so m e t i m es yellow;idanim krsnatam gatah at t he p re sent moment
He has assumed a blackish color.

Your son Krsna appears in an incarnation in every millennium. In the past, He

assumed three different colors — white, red and yellow — and now He has appeared
in a blackish color. [In another Dvapara-yuga, He appeared (as Lord Ramacandra)
in the color of suka, a parrot. All such incarnations have now assembled in Krsna.]

10.08.15 Garga Muni to Nanda Maharaja

bahuni santi namani
rupani ca sutasya te
guna karma-nurupani
tany aham veda noj anah
bahuni —various; santi th e re are;namani na m e s ;rupani fo r m s ;ca a l s o ;
sutasya of t he son; te yo u r ; gu na karma -anurup-ani ac c o rding to His attributes
and activities; tani th e m ; ah am I; ve d a kn o w ; no j anah no t o r d i n a ry persons.

For this son of yours there are many forms and names according to His
transcendental qualities and activities. These are known to me, but people in
general do not understand them.

10.52.37 Rukmini to Krsna

sri rukminy -uvaca
srutva gunan bhuvana sundara -srnvatam te
nirvisya karna vivarair -harato 'nga tapam -

rupam drsam drsimatam akhi2artha 2abham -

tvayy acyutavisati cittam apatrapam me

sri rukmini uv-aca Sri Ruk— mini said;srutva he a r i n g;gunan th e q u a l i t i e s;

bhuvana of a l l t he wo r l d s; sundara 0 be a u t y ;srnvatam fo r t h o s e who hear;
te Your; nirvisya ha v i n g e nt e red;karna of t h e e ars;vivaraih by t h e o r i f i c e s;
haratah re m o v i n g; anga of t h e i r b o d i e s;tapam th e p a i n; ru pam t h e b e a u t y ;
drsam of t he sense of sight;drsi matam of t h o s e who have eyes;akhila t o t a l ;
artha of t he fulf il l m e nt of desires;labham th e o b t a ining; tvayi i n Y o u ;
acyuta 0 in f a l l i b le Krsna;avisati is e n t e r i n g; cittam mi n d ; ap a t r a pam
shameless; me m y .

Sri Rukmini said [in her letter, as read by the brahmana]: 0 beauty of the worlds,
having heard of Your qualities, which enter the ears of those who hear and remove
their bodily distress, and having also heard of Your beauty, which fulfills all of the
visual desires of those who see, I have fixed my shameless mind upon You, 0
Krsna.

01.18.10 Saunaka Rsi to Suta GosvamI.

ko nama trpyed rasavi t kathay am
mahattamaikanta par-ayanasya
nantam gunanam agunasyajagmur
yogesvara ye bhava pad-ma mu-khyah
kah wh— o is he;nama specifically; trpyet ge t f u ll s atisfaction;rasa vit -e x p e rt in
relishing mellow nectar; kathayam in t h e t o p i cs of;mahat tama -the greatest
amongst the living beings; ekanta ex c l u s i vely;parayanasya of o ne w ho is the
shelter of; na ne v e r;antam en d ;gu n anam of a t t r i b u t e s;agunasya o f t h e
Transcendence; j agmuh co u ld ascertain;yoga isvar-ah th e lor ds of mystic power;
ye all they; bhava Lo r d S iva;padma Lo r d B r a h m a; mukhyah h e a d s .

The Personality of Godhead, Lord Krsna [Govinda], is the exclusive shelter for all
great living beings, and His transcendental attributes cannot even be measured by
such masters of mystic powers as Lord Siva and Lord Brahma. Can anyone who is
expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him>

CHAPTER SIX
Tasting the Sublime Nature of Relationships with the Lord
bhagavad-rasa-tattvam

10.03.17 Sukadeva GosvamI. to Maharaja ParIksit

ma22anam asanir nrnam nara varah s-trmam smaro murtiman
gopanam sva jano satam ksiti bhuj am s-asta sva pitroh s-isuh
mrtyur bhoj a pater vi-ram avidusam tattvam param yoginam
vrsninam para devateti -vidito rangam gatah sagrajah
ma22anam for the wrestlers; asanih li g h t n i n g; nrnam fo r t h e m a l e s;nara
varah th e best of men;strmam fo r t h e w o m e n; smarah Cu p i d ; m u r ti m a n -

incarnate; gopanam fo r t he cowherds;sva janah th e i r r e l a tive;asatam

impious; ksiti bhuj am -for the kings; sasta a punisher; sva pitroh - for H i s
parents; sisuh a c hi l d; mrtyuh de a t h ;bhoja pateh fo-r the King of the Bhojas,
Kamsa; virat th e t o t a l i ty of the material universe;avidusam f o r t h e
unintelligent; tattvam th e T r u t h ; pa ram Su p r e m e yoginam
; fo r t h e y o g i s ;
vrsnmam fo r t he members of the Vrsni dynasty;para devata -their most
worshipable Deity; iti in t h e s e ways;viditah un d e r s t o o d;rangam th e a r e n a ;
gatah He entered; sa al o ng wit h; agra jah Hi s e l d e r bro t he r.

The various groups of people in the arena regarded Krsna in different ways when
He entered it with His elder brother. The wrestlers saw Krsna as a lightning bolt,
the men of Mathura as the best of males, the women as Cupid in person, the
cowherd men as their relative, the impious rulers as a chastiser, His parents as
their child, the King of the Bhojas as death, the unintelligent as the Supreme
Lord's universal form, the yogis as the Absolute Truth and the Vrsnis as their
supreme worshipable Deity.

01.01.19 Saunaka Rsi to Suta Gosvami

vayam tu na vitrpyama
uttama slo-ka vik-rame
yac chr-nvatam rasaj nanam
svadu svadu pade pade
vayam we ; tu bu t ; na not ; vi t r p y a m ah sh a l l be at rest;uttama slok-a t h e
Personality of Godhead, who is glorified by transcendental prayers; vikrame
adventures; yat wh i c h ; sr nvatam by c o n t i n u o us hearing;rasa h u m o r ;
jnanam th o s e who are conversant with;svadu re l i s h i n g;svadu pa l a t a ble;pade
pade at every step.

We never tire of hearing the transcendental pastimes of the Personality of

Godhead, who is glorified by hymns and prayers. Those who have developed a
taste for transcendental relationships with Him relish hearing of His pastimes at
every moment.

03.25.02 Kapiladeva to Devahuti

mad bhaya-d vati vato 'yam
suryas tapati mad bhaya-t
varsatindro dahaty agnir
mrtyus carati mad bhaya-t
mat bhayat -out o f fear of Me; vati blows;vatah wi nd;ayam this; suryah t h e
sun; tapati sh i n es;mat-bhayat o u t of fear of Me; varsati showers rain; indrah
Indra; dahati burns;agnih fire; mrtyuh de a t h;carati go e s ;mat-bhayat out of
fear of Me
It is because of My supremacy that the wind blows, out of fear of Me; the sun
shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out
of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out
of fear of Me.

10.09.18 Sukadeva Gosvami to Maharaja Pariksit

sva matuh sv-inna gatraya-
visrasta ka bara -sraj ah-
drstva parisramam krsnah
krpayasit sva bandhane-
sva matuh o-f His own mother (Krsna s mother, Yasodadevi);svinna gatrayah-
when Krsna saw His mother perspiring all over because of unnecessary labor;
visrasta we re falling down; kabara fr o m h e r h a i r;srajah o f w h o m t h e f lo w e r s ;
drstva by seeing the condition of His mother;parisramam He c o u ld u n d e rstand
that she was now overworked and feeling fatigued; krsnah th e S up re me
Personality of Godhead;krpaya by His causeless mercy upon His devotee and
mother; asit ag r e e d;sva b-andhane i n b i n d i ng Hi m .

Because of mother Yasoda's hard labor, her whole body became covered with
perspiration, and the flowers and comb were falling from her hair. When child
Krsna saw His mother thus fatigued, He became merciful to her and agreed to be
bound.

02.03.18 Saunaka Rsi to Suta GosvamI.

taravah kim najivanti
bhastrah kim na ssvasanty uta
na khadanti na mehanti
kim grame pasavo 'pare

taravah th e t re es; kim w h e t h e r; na do n o t ;j ivanti li v e ; bh a strah b e l l o w s ;

kim w h e t h er; na do n o t ; sv asanti br e a t h e;uta al s o ;na do n o t ; kh a d a nti
eat; na do n o t; mehanti di s c h a r ge semen; kim w h e t h e r;grame i n t h e l o c a l it y;
pasavah be astly living being; apare o t h e r s .

Do the trees not live> Do the bellows of the blacksmith not breath> All around us,
do the beasts not eat and discharge semen>

4.11.30 (listed in GM Bengali, not in GM En g l i sh, but in Eng. 4.11.29 is

included! )
tvam pratyag atman-i tada bhagavaty ananta
ananda matra -upapanna samas-ta saktau-
bhaktim vidhaya paramam sanakair avidya
granthim vibhetsyasi mamaham iti prarudham
tvam yo u; pratyak atman-i un t o t he Supersoul;tada at t h a t t i m e; bhagavati
unto the Supreme Personality of Godhead; anante wh o is u n l i m i t e d; ananda
matre th e r e s e rvoir ofa l l p l e a s ure;upapanna p o s s e ssedof; samasta a l l ;
saktau po t e n c ies;bhaktim de v o t i o n al service;vidhaya b y r e n d e r i ng ;
paramam su p r e me;sanakaih ve r y s o o n;avidhya of i l l u s i o n; granthim the
knot; vibhetsyasi yo u w i ll u n d o; mama my ; ah a m I; i t i th u s ; p r a r u d h a m
firmly fixed.

Thus regaining your natural position and rendering service unto the Supreme
Lord, who is the all-powerful reservoir of all pleasure and who lives in all living
entities as the Supersoul, you will very soon forget the illusory understanding of
my

00.11.29 Svayambhuva Manu to Dhruva Maharaja

tam enam angatmani mukta vigrahe -
 vyapasritam nirgunam ekam aksaram
atmanam anviccha vimuktam atma drg
yasminn idam bhedam asat pratiyate
tam Hi m ; enam th a t ; an ga my d e a r D h r u v a;atmani in t h e m i n d ; m u k t a
vigrahe fr ee from anger;vyapasritam si t u a t e d;nirgunam tr a n s c e ndental;
ekam on e; aksaram th e i n f a l l i b le Brahman;atmanam th e s e l f; anviccha t r y t o
find out; vimuktam un c o n t a m i n a ted;atma dr-k fa c i ng towards the Supersoul;
yasmin in which; idam th i s ; bh edam di f f e r e n t iation;asat un r e a l;pratiyate
appears to be.

My dear Dhruva, please, therefore, turn your attention to the Supreme Person,
who is the infallible Brahman. Face the Supreme Personality of Godhead in your
original position, and thus, by self-realization, you will find this material
differentiation to be merely flickering.

10.12.11 Pariksit Maharaja to Sukadeva Gosvami

ittham satam brahma sukh-anubhutya
dasyam gatanam para daiv-atena
mayasritanam nara dara-kena
sakam vij ahruh krta puny-apunj -ah
ittham in t h i s w a y; satam of t h e t r a n s cendentalists;
brahma sukh-a anub-hutya
with Krsna, the source of brahma sukha -(Krsna is Parabrahman, and from Him
originates His personal effulgence); dasyam se r v i t o rship;gatanam o f t h e
devotees who have accepted; para daiva-tena wi th t he Supreme Personality of
Godhead; maya asrita-nam fo r t h o se in the clutches of material energy;nara
darakena wi t h H im w ho is li ke an ordinary child; sakam al o n g w i t h;vij ahruh
enjoyed; krta punya -punj a-h all these boys, who had accumulated the results of
life after life of pious activities.

In this way, all the cowherd boys used to play with Krsna, who is the source of the
Brahman effulgence for jnams desiring to merge into that effulgence, who is the
Supreme Personality of Godhead for devotees who have accepted eternal
servitorship, and who for ordinary persons is but another ordinary child. The
cowherd boys, having accumulated the results of pious activities for many lives,
were able to associate in this way with the Supreme Personality of Godhead. How
can one explain their great fortune>

10.14.32 Brahma to Sri. Krsna

aho bh gy aaamho bh gy aam
nanda gopa vraj -auka-sam
yan mitram p-aramanandam
purnam brahma sanatanam
aho what great; bhagyam fortune; aho what great; bhagyam fortune;nanda
of Maharaja Nanda; gopa of t he o ther cowherd men;vraj a okasam -of the
inhabitants of Vrajabhumi; yat of w h o m ; mi t r am th e f r i e n d ;parama anandam
the supreme bliss; purnam co m p l e t e;brahma th e A b s o l u te Truth; sanatanam
eternal.

How greatly fortunate are Nanda Maharaja, the cowherd men and all the other
inhabitants of Vrajabhumi. There is no limit to their good fortune, because the
Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman,
has become their friend.

10.18.20 Sukadeva Gosvamz to Maharaja Parzksit

uvaha krsno bhagavan
sridamanam paraj itah
vrsabham bhadrasenas tu
pralambo rohini suta-m
uvaha carried; krsnah Lord Sri Krsna; bhagavaAn the Supreme Personality of
Godhead; sridamanam Hi s d e v o tee and friend Sridama;parajitah b e i n g
defeated;vrsabham Vrsabha;bhadrasenah Bhadrasena;tu and; pralambah
Pralamba; rohini sutam -the son of Rohini (Balarama)

Defeated, the Supreme Lord Krsna carried Sridama. Bhadrasena carried Vrsabha,
and Pralamba carried Balarama, the son of Rohini.

10.10.30 Brahma to Srf. Krsna

tad bhuri bhagya-m ihaj anma kim apy atavyam
yad gokule 'pi katamanghri raj o 'b-hise-kam
yaj jivitam -tu nikhilam bhagavan mukundas
tv adyapi yat pada r-aj ah -sruti mrgya-m eva

tat th a t; bhuri bhagya-m th e greatest good fortune; iha h e r e ; j anma t h e b i r t h ;

kim api an y w h a t s oever;atavyam in t h e f o r e st (of Vrndavana);yat w h i c h ;
gokule in Gokula; api ev e n;ka tama of a n y ( of t he devotees);anghri o f t h e
feet; rajah by t he d us t;abhisekam ba t h i n g;yat wh o s ej; ivitam li f e ; t u
indeed; nikhilam wh o l e ; bhagavan th e S u p r e me Personality of Godhead;
mukundah Lord Mukunda;tu but;adya api even until now;yat whose; pada
rajah du s t of the feet;sruti by t h e V e d a s;mrgyam so u g h t a fter;eva c e r t a i n l y .

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.

10.10.35 Brahma to Srf. Krsna

 esam ghosa nivasinam uta bhavan kim deva rateti nas
ceto visva pha2at pha2am tvad aparam kutrapy ayan muhyati
sad v-esadivaputanapi sa k-ulatvam evadevapita
yad d-hamartha s-uhrt p-riyatma t-anaya p-ranasayas tvat k-rte

esam to these;ghosa n-ivasinam re s i dents of the cowherd community; uta

indeed; bhavan Yo ur L o r d s hip; kim wh a t ; de va 0 Su p r e m e P ersonality of
Godhead; rata wi l l g i v e; iti th i n k i n g t h u s ; nah ou r ; ce t ah mi n d ; v i s v a
pha2at th an the supreme source of all benedictions;pha2am a reward; tvat
than You; aparam ot h e r; ku t ra api an y w h e r e ;ayat co n s i d e r i n g;muhyati
becomes bewildered; sat ve-sat by disguising herself as a devotee;iva i n d e e d ;
putana the demoness Putana; api ev e n; sa ku-la al o ng w i th h er family
members, Bakasura and Aghasura; tvam Yo u ; eva ce r t a i n l y;deva 0 L o r d ;
apita wa s made to attain;yat wh o s e ;dhama ho m e s ;artha we a l t h ;suhrt
friends; priya de a r r e latives;atma bo d i e s;tanaya ch i l d r e n;prana l i f e a i r ;
asayah and min d s; tvat krt-e de d i c ated to You.

My mind becomes bewildered just trying to think of what reward other than You
could be found anywhere. You are the embodiment of all benedictions, which You
bestow upon these residents of the cowherd community of Vrndavana. You have
already arranged to give Yourself to Putana 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, dear relations, bodies, children and
very lives and hearts are all dedicated only to You>

00.09.17 Dhruva Maharaja to Prsnigarbha

satyasisso hi bhagavams tava pada padm-am
asis thatanubhaj atah purusartha murte-h
apy evam arya bhagavan paripati
dman
vasreva vatsakam anugraha kataro - 'sman
satya re a l; asisah co m p a r ed with other benedictions;hi ce r t a i n l y;bhagavan
my Lord; tava Yo u r ; pa da padma-m lo t us feet; asih be n e d i c t i o n;thata i n t h a t
way; anubhajatah fo r t he devotees;purusa artha -of the real goal oflif e; murteh
the personification; api al t h o u g h;evam th u s ; ar ya 0 Lor d ; bh a g a van t h e
Personality of Godhead; paripati ma i n t a i n s;dinan th e p o o r in h e a rt;vasra a
cow; iva li k e ; vatsakam un t o t h e c alf;anugraha to b e s t ow mercy;katarah
eager; asman u p on m e .

My Lord, 0 Supreme Lord, You are the supreme personified form of all
benediction. Therefore, for one who abides in Your devotional service with no
other desire, worshiping Your lotus feet is better than becoming king and lording
it over a kingdom. That is the benediction of worshiping Your lotus feet. To
ignorant devotees like me, You are the causelessly merciful maintainer, just like a
cow, who takes care of the newly born calf by supplying milk and giving it
protection from attack.

10.06.39-00 Sukadeva Gosvamt to Maharaja Partksit

 payamsi yasam apibat
putra s-neha s-nutany alam
bhagavan devaki p-utrah
kalva2yady a-khl2a p-radah
tasam aviratam krsne
kurvatmam suteksanam
na punah kalpate raj an
samsaro j nana sa-mbhavah

payamsi milk (coming from the body); yasam of all of whom; apibat L o r d
Krsna drank; putra sn-eha sn-utani th at milk c om i ng from the bodies of thegopis,
not artificially but because of maternal affection; alam su f f i c i e n t ly;bhagavan
the Supreme Personality of Godhead;devaki pu-trah who appeared as the son of
Devaki; kaivalya adi -li ke li b e ration or merging into the Brahman effulgence;
akhila pra-dah the bestower of all similar blessings;tasam of a ll of them (of all
the gopis); aviratam co n s t a ntly;krsnne un t o L o r d K r s n a; kurvatmam m a k i n g ;
suta Iksa-nam as a mother looks upon her child; na ne v e r ;punah a g a i n ;
kalpate can be imagined;raj an 0 Ki n g P a r i k s i t;samsarah th e m a t e rial
bondage of birth and death; aj nana sam-bhavah wh i ch is to be accepted by foolish
persons ignorantly trying to become happy.

The Supreme Personality of Godhead, Krsna, is the bestower of many

benedictions, including liberation [kaivalya], or oneness with the Brahman
effulgence. For that Personality of Godhead, the gopis always felt maternal love,
and Krsna sucked their breasts with full satisfaction. Therefore, because of their
relationship as mother and son, although the gopis were engaged in various family
activities, one should never think that they returned to this material world after
leaving their bodies. (39/00)

10.11.58 Sukadeva GosvamI. to Maharaja ParIksit

iti nandadayo gopah
krsna rama -katham -muda
kurvanto ramamanas ca
navindan bhava vedana-m

iti in t h i s w a y;nanda adayah -all the cowherd men, headed by Nanda Maharaja;
gopah cowherd men; krsna rama k-atham -narration of incidents in connection
with Bhagavan Krsna and Rama; muda in g r e at transcendental pleasure;
kurvantah do i n g t h a t; ramamanah ca e n j o y ed life and increased their affection
for Krsna; na no t ; av indan pe r c e i v e d;bhava vedanam -the tr i bulations of
material existence.

In this way all the cowherd men, headed by Nanda Maharaja, enjoyed topics about
the pastimes of Krsna and Balarama with great transcendental pleasure, and they
could not even perceive material tribulations.

01.08.31 KuntIdevt. to SrI. Krsna

gopy adade tvayi krtagasi dama tavad
 ya te dasasru ka2i2anj ana s-ambhramaksam
vaktram niniya bhaya bhavanaya sthitasya
sa mam vimohayati bhir api yad bibheti

gopi the cowherd lady (Yasoda); adade to o k u p; tvayi on Y o u r ; kr t a g asi

creating disturbances (by breaking the butter pot); dama ro p e ; ta vat a t t h a t
time; ya th a t w h i c h; te Yo u r ; da sa si t u a t i o n;asru k-a2i2a overflooded with
tears;anjana ointment; sambhrama perturbed;aksam eyes;vaktram face;
niniya do w n w a r d s;bhaya bh-avanaya by t h o u g h ts of fear;sthitasya o f t h e
situation; sa th a t ; mam me ; vi m o h a yati be w i l d e r s;bhih api ev e n f e a r
personified; yat wh o m ; bi b h eti is afraid.

My dear Krsna, Yasoda took up a rope to bind You when You committed an
offense, and Your perturbed eyes overflooded with tears, which washed the
mascara from Your eyes. And You were afraid, though fear personafied is afraid of
You. This sight is bewildering to me.

10.06.18 Gopzs to Uddhava

api smarati nah krsno
matarah suhrdah sakhm
gopan vraj am catma nath-ah
gavo vrndavanam girim
api pe r h a ps; smarati re m e m b e r s;nah us ; kr s n ah Kr s n a ;ma taram H i s
mother; suhrdah Hi s w e l l - w i s hers;sakhin an d d e ar friends;gopan t h e
cowherds; vrajam th e v i l l a ge of Vraja; ca a n d ; at ma Hi m s e l f ;na tham w h o s e
master; gavah th e c ows; vrndavanam th e f o r e st of Vrndavana;girim t h e
mountain Govardhana.

Does Krsna remember us> Does He remember His mother and His friends and
well-wishers> Does He remember the cowherds and their village of Vraja, of which
He is the master> Does He remember the cows, Vrindavana forest and Govardhana
Hill~

10.06.29 Sukadeva Gosvamz to Maharaja Parzksit

tayor itthah bhagavati
krsne nanda yasoda-yoh
viksyanuragam paramam
nandam ahoddhavo muda
tayoh of t he two of them; ittham li k e t h i s ; bhagavati fo r t h e S upreme
Personality of Godhead;krsne Lord Krsna;nanda yasoday-oh of Nanda and
Yasoda; viksya cl e a rly seeing;anuragam th e l o v i ng attraction;paramam
supreme; nandam to Nanda;aha spoke;uddhavah Uddhava;muda with joy.

Uddhava then joyfully addressed Nanda Maharaja, having clearly seen the supreme
loving attraction he and Yasoda felt for Krsna, the Supreme Personality of
Godhead.
10.69.02 ¹ r a d a M un i T h ought
citram bataitad ekena
vapusa yugapat prthak
grhesu dvy a-sta s-ahasram
striya eka udavahat
citram wo n d e r f u l; bata ah ; et at th i s ;ek e na wi t h a s i n g l e;vapusa b o d y ;
yugapat si m u l t a n eously;prthak se p a r a te;grhesu in residences; dvi t w o
times; asta ei g h t; sahasram th o u s a n d;striyah wo m e n ; ek ah a l o n e ;
udavahat He m a r r i e d;

[¹r ada Muni th o u gh t:] It is quite amazing that in a single body Lord Krsna
simultaneously married sixteen thousand women, each in a separate palace.

10.16.36 Naga-patnis to Srf.

Krsna
kasyanubhavo 'sya na deva vidmahe
tavanghri renu -spar-asadhikarah
yad vanc-haya srir 2a2anacarat tapo
vihaya kaman su cira-m dhrta vrat-a
kasya of w h a t; anubhavah a r e s u l t;asya of t h e s erpent (Kaliya);na n o t ;
deva my L o r d; vidmahe we k n o w ; ta va Yo u r ; an g h ri of t h e l o t u s f eet;renu
of the dust; sparasa fo r t o u c h i n g; adhikarah qu a l i f i c a t ion;yat f o r w h i c h ;
vanchaya wi t h t he desire;srih th e g o d d e ss of fortune;2a2ana (t he topmost)
woman; acarat pe r f o r m e d; tapah au s t e r i t y;vihaya gi v i n g u p;ka man a l l
desires; su ciram -for a long time; dhrta up h e l d ;vr a ta h e r v o w .

0 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.

10.07.60 Uddhava's Song to the Gopis

nayam sriyo 'nga u nitanta rateh pr-asadah
svar yositam -nalina gandha -rucam -kuto 'nyah
rasotsave 'sya bhuj a danda g-rhita k-antha-
2abdhasisam ya udagad vraj a va22abhi-nam
na no t; ayam th i s ; sr i y ah of t h e g o d d e ss of fortune;ange on t he c hest;u
alas; nitanta rateh w- ho is very intimately related;prasadah th e f a vor;svah o f
the heavenly planets; yositam of w o m e n; nalina of t h e l o t us flowe r; gandha
having the aroma; rucam an d b o d i ly lus ter;kutah mu c h l e s s;anyah o t h e r s ;
rasa utsave -in the festival of the rasa dance; asya of Lord Sri Krsna; bhuj a
danda by t he arms;grhita em b r a c e d;kantha th e i r n e c k s;labdha asisam -who
achieved such a blessing; yah wh i c h ; ud agat be c a me manifest;vraj a
va22abhinam of t he beautiful gopis, the transcendental girls of Vrajabhumi.
When Lord Sri Krsna was dancing with the gopis in the rasa-lila, the gopis were
embraced by the arms of the Lord. This transcendental favor was never bestowed
upon the goddess of fortune or other consorts in the spiritual world. Indeed, never
was such a thing even imagined by the most beautiful girls in the heavenly planets,
whose bodily luster and aroma resemble the lotus flower. And what to speak of
wordly women who are very beautiful according to material estimation>

10.07.61 Uddhava's Song to the Gopis

asam aho carana ren-u jusam aham syam
vrndavane kim api gu2ma 2at-ausadhinam
ya dustyaj am sva janam arya pat-ham ca hitva
bhejur mukunda pad-avimsrutibhirvimrgyam
asam of the gopis; aho oh ; ca r a na ren-u th e d u st of the l o t us feet;jusam
devoted to; aham syam le t me become;vrndavane in V r n d a v a na; kimapi a n y
one; gu2ma 2ata -osa-dhinam among bushes, creepers and herbs;ya t h e y w h o ;
dustyaj am ve ry difficult to give up; sva janam fa m i l y m e m b e rs;arya path-am
the path of chastity; ca an d ; hi t va gi v i n g u p; b hejuh w o r s h i p e d; mukunda
padavim th e l o t us feet of Mukunda, Krsna; srutibhih b y t h e V e d as;vimrgyam
to be searched for.

The gopis of Vrndavana have given up the association of their husbands, sons and
other family members, who are very difficult to give up, and they 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, because the gopis trample them and
bless them with the dust of their lotus feet.

10.07.63 Uddhava's Song to the Gopzs

vande nanda vraj s-trmam-
a
pada renum -abhiksnasah
ysam hari kathodg-itam
punati bhuvana trayam-
vande I offer my respects; nanda vraj a -of the cowherd village of Nanda
Mahara~a; strinam of t he w o m e n;pada of t h e f e e t;renum t o t h e d u s t ;
abhiksnasah perpetually; yasam wh o s e ;hari of L o r d K r s n a;katha a b o u t t h e
topics; udgitam lo u d c h a n t i n g;punati pu r i f i e s ;bhuvana trayam -t he t h r e e
worlds.

I repeatedly offer my respects to the dust from the feet of the women of Nanda
Maharaja s cowherd village. When these gopis loudly chant the glories of Sri
Krsna, the vibration purifies the three worlds.
10.07.66 Cowherd Men of Vraja to Uddhava
manaso vrttayo nah syuh
krsna padambuj asrayaah
vaco bhidhayinir namnam
kayas tat p-rahvanadisu
manasah of t he mind s; vrttayah th e f u n c t i o n s;nah ou r ; sy uh m a y t h e y b e ;
krsna of K r s na; pada am-buj a of t he lotus feet;asrayah ta k i n g s helter;vacah
our words; abhidhayinih ex p r e s sing;namnam Hi s n a m e s;kayah o u r b o d i e s ;
tat to H i m; pr a hvana ad-isu (e n g a ged) in bowing down and so forth.

LNanda and the other cowherds said:] May our mental functions always take
shelter of Krsna's lotus feet, may our words always chant His names, and may our
bodies always bow down to Him and serve Him.

10.07.58 Uddhava to the Gopis (listed here in GM Beng., not incl in Eng.)
etah param tanu bhrt-o bhuvi gopa vad-hvo
govinda eva nikhilatmani rudha bhav-ah
vanchanti yad bhava bhiy-o munayo vayam ca
kim brahma janmabhir ananta kath-a rasa-sya

etah th e se women; param al o n e ;tanu th e i r b o d i e s;bhrtah m a i n t a i n

successfully; bhuvi on t h e e arth;gopa vadh-vah the young cowherd women;
govinde for Lo rd Krs na; eva ex c l u s i v ely;nikhila of a l l ; a t m a n i the Soul;
rudha pe r f e cted; bhavah ec s t atic loving attraction;vanchanti th e y d e s ire;yat
which; bhava ma t e r i al existence;bhiyah th o s e who are afraid of;munayah
sages; vayam we ; ca a l s o ; k im w h a t u s e ;brahma as a b ra hmana or as Lord
Brahma;janmabhih wi t h b i r t h s ;ananta of t h e u n l i m i t ed Lord;katha f o r t h e
topics; rasasya fo r o ne who has a taste.

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
brahmana, or even as Lord Brahma himself>

10.10.31 Brahma to Srf. Krsna

aho 'ti dhanya v-raj a go raman-yah-
stanyamrtam pitam ativa te muda
yasam vibho vatsataratmaj atmana
yat trptaye 'd-yapi na calam adhvarah
aho oh; ati dhanyah -m o st fo r t unate; vraj a of V r n d a v a na;go t h e c o w s ;
ramanyah and t he gopis;stanya th e b r e a st-milk; amrtam wh i c h i s l i ke nectar;
pitam has been drunk; ativa fu l l y ; te by Y o u ; mu da wi t h s a t i s f action;
yasam of w h o m; vibho 0 al m i g h t y L o r d;vatsatara atmaj a atmana in the form
of the calves and the sons of the cowherd women; yat wh o s e ;tr ptaye f o r t h e
satisfaction; adya api ev e n u n t il n o w;na no t ; ca an d ;al a m s u f f i c i e n t ;
adhvarah th e V edic sacrifices.

0 almighty Lord, how greatly fortunate are the cows and ladies of Vrndavana, the
nectar of whose breast-milk You have happily drunk to Your full satisfaction,
taking the form of their calves and children. All the Vedic sacrifices performed
from time immemorial up to the present day have not given You as much
satisfaction.

10.00.10 Ladies of Mathura

gopyas tapah kim acaran yad amusya rupam
lavanya sar-am asamordhvam ananya sidd-ham
drgbhih pibanty anusavabhinavam durapam
ekanta dha-ma yasasah sriya aisvarasya

gopyah the gopis; tapah au s t e rities;kim wh a t ; ac a ran pe r f o r m e d;yat f r o m

which; amusya of s u c h a o ne (Lord Krsna);rupam th e f o r m ; la v anya sara-m
the essence of loveliness; asama urdh-vam not p aralleled or surpassed;ananya
siddham no t p e r fected by any other ornament (self-perfect);drgbhih b y t h e
eyes; pibanti th e y d r i n k; anusava abhin-avam co n s tantly new;durapam d i f f i c u l t
to obtain; ekanta dham-a the only abode;yasasah of f a m e;sriyah o f b e a u t y ;
aisvarasya of o p u l e nce.

What austerities must the gopis have performed. With their eyes they always drink
the nectar of Lord Krsna's form, which is the essence of loveliness and is not to be
equaled or surpassed. That loveliness is the only abode of beauty, fame and
opulence. It is self-perfect, ever fresh and extremely rare.

10.00.15 Ladies of Mathura

ya dohane 'vahanane mathanopalepa
prenkhenkhanarbha ruditok-sana marj an-adau
gayanti cainam anurakta dhiyo 's-ru kanthyo-
dhanya vraj a striya ur-ukrama citta yan-ah-
yah wh o ( t he gopis); dohane wh i l e m i l k i n g; avahanane th r e s h i n g;mathana
churning; upalepa sm e a ring;prenkha on s w i n g s;inkhana sw i n g i n g ;arbha
rudita (t a k i ng care of) crying babies;uksana sp r i n k l i n g; marj ana c l e a n i n g ;
adau and so on; gayanti th e y s i n g; ca an d ; en am ab o u t H i m ; an u r a kta v e r y
much attached; dhiyah wh o s e m i n d s;asru wi t h t e a r s;kanthyah wh o s e t h r o a ts;
dhanyah fo r t u n a t e;vraja striyah - t he la dies of Vraja; urukrama o f L o r d K r s n a ;
citta by c o n s ciousness;yanah wh o s e acquisition of all desired objects.

The ladies of Vraja are the most fortunate women because, with their minds fully
attached to Krsna and their throats always choked up with tears, they constantly
sing about Him while milking the cows, winnowing grain, churning butter,
gathering cow dung for fuel, riding on swings, taking care of their crying babies,
sprinkling the ground with water, cleaning their houses, and so on. By their
exalted Krsna consciousness they automatically acquire all desirable things.

10.00.16 Ladies of Mathura

pratar vraj ad vraj ata avisatassca sayah
gobhih samah kvaaayato 'sya nisamya venum
nirgamya turnam abalah pathi bhuri pu-nyah
passyanti sa sm-ita mu-khah sa da-yavalokam

pratah in t he early morning;vraj at from Vraja; vraj atah of H im w ho is going;

avisatah en t e ring; ca an d ; sa yam in t h e e v e n i n g;gobhih samam to g e t h er with
the cows; kvanayatah wh o i s p l a ying;asya Hi s ; ni s amya he a r i n g ;venum t h e
flute; nirgamya co m i n g o u t; turnam qu i c k l y ;ab alah th e w o m e n ; pathi o n t h e
road; bhuri ex t r e m e l y;punyah pi o u s ;pasyanti th e y s e e;sa wi t h ; s m i t a
smiling; mukham fa c e;sa day-a me r c i f u l; avalokam wi t h g l a n c e s.

When the gopis hear Krsna playing His flute as He leaves Vraja in the morning
with His cows or returns with them at sunset, the 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.

01.11.35-36 Suta GosvamI. to SaunakaRsi

sa esa nara loke 's-minn
avatirnah sva mayay-a
reme stri ratna -kutast-ho
bhagavan prakrto yatha
uddama bhava -plsuna-ma2a va2gu -hasa-
vridavaloka nihato -madano pi yasam
sammuhya capam ajahat pramadottamas ta
yasyendriyam vimathitum kuhakair na sekuh

sah He (the Supreme Personality of Godhead); esah al l t h e se;nara loke o - n

this planet of human beings; asmin on t h i s ; avatirnah ha v i n g a pp eared;sva
personal, internal; mayaya ca u s e less mercy;reme en j o y e d;stri ratna -woman
who is competent to become a wife of the Lord; kutasthah am o n g ; bhagavan t h e
Personality of Godhead; prakrtah mu n d a n e ;yatha as i f i t w e r e ; uddama v e r y
grave; bhava expression; pisuna ex c i t i n g; ama2a sp o t l e ss;va2gu hasa -

beautiful smiling; vrida co r n e r of t he eye;avaloka lo o k i n g ; ni hatah

conquered; madanah Cu p i d ( or a ma dana t h e g r e a tly tolerant Siva);api a l s o ;
yasam whose; sammuhya be i ng overpowered by;capam bo w s ; ajahat g a v e
up; pramada wo m a n, who maddens;uttamah of h i g h g r a d e;ta al l ; y a s ya
whose; indriyam se n s e s;vimathitum to p e r t u r b; ku hakaih by m a g i c a l f eats;
na ne ver; sekuh wa s a ble.

That Supreme Personality of Godhead Sri Krsna, out of His causeless mercy,
appeared on this planet by His internal potency and enjoyed Himself amongst
competent women as if He were engaging in mundane affairs. (35)

Although the queens' beautiful smiles and furtive glances were all spotless and
exciting, and although they could conquer Cupid himself by making him give up
his bow in frustration, and although even the tolerant Siva could fall victim to
them, still, despite all their magical feats and attractions, they could not agitate the
senses of the Lord. (36)

10.19.15 Sukadeva GosvamI. to Maharaja ParIksit

gah sannivarty a say ahne
saha ram-o j anardanah
venum vi ranay an gostham
agad gopair abhistutah
gah the cows; sannivartya tu r n i n g b a c k;saya ahn-e in t he late afternoon; saha
ramah to g e ther with Lord Balarama;j anardanah Sri K r s n a;venum H i s f lu t e ;
viranayan pl a y i ng in a specific way;gostham to t he c ow h e rd village;agat H e
went; gopaih by t he c owhe rd boys;abhistutah be i n g p ra ised.

It was now late in the afternoon, and Lord Krsna, accompanied by Balarama,
turned the cows back toward home. Playing His flute in a special way, Krsna
returned to the cowherd village in the company of His cowherd friends, who
chanted His glories.

10.19.16 Sukadeva GosvamI. to Maharaja ParIksit (listed in Beng, not in Engl)

gopinam paramananda
asid govinda darsan-e
ksanah yuga satam -iva
yasam yena vinabhavat

gopmam for the young cowherd girls; parama ananda-h the greatest happiness;
asit ar o se;govinda darsane -in seeing Govinda; ksanam a m o m e n t;yuga
satam a hun d r ed millenniums; iva ju s t a s; yasam fo r w h o m ; ye na w h o m
(Krsna); vina wi t h o u t ; ab havat b e c a m e .

The young gopis took the greatest pleasure in seeing Govinda come home, since
for them even a moment without His association seemed like a hundred ages.

10.21.07 The GopIs Glorify Kr sna's Flute

sri gopy a ucu-h
aksanvatah phalam idam na param vidamah
 sakhyah pasun anavivesayator vayasyaih
vaktram vraj esa s-utayor anavenu justam
yair va nipitam anurakta k-ataksa moksam
sri g-opyah ucuh the gopis said; aksanvatam of t h o se who have eyes;phalam
the fruit; idam th i s ; na no t ; pa r a m ot h e r ;vi d a m ah we k n o w ; s a k hyah 0
friends; pasun th e c ows; anuvivesayatoh ca u s i ng to enter one forest after
another; vayasyaih wi t h T h e ir f r i e nds of the same age; vaktram th e f a c es;vraj a
isa of M a h a r a ja Nanda;sutayoh of t h e t wo s o n s;anu ve-nu justam po s s essed of
flutes; yaih by w h i c h; va or ; ni p i t am im b i b e d ;an u rakta lo v i n g ;ka ta ak-sa
glances; moksam gi v i ng off.

The cowherd girls said: 0 friends, those eyes that see the beautiful faces of the
sons of Maharaja Nanda are certainly fortunate. As these two sons enter the forest,
surrounded by Their friends, driving the cows before Them, They hold Their flutes
to Their mouths and glance lovingly upon the residents of Vrndavana. For those
who have eyes, we think there is no greater object of vision.

10.21.09 The Gopis Glorify Krsna's Flute

gopyah kim acarad ayah kusalam sma venur
damodaradhara sudh-am api gopikanam
bhunkte svayam yad avasista rasa-m hradinyo
hrsyat tvaco - 'sru mumucus taravo yatharyah

gopyah 0 gopis; kim wh a t ; ac arat pe r f o r m e d;ayam th i s ; ku s alam

auspicious activities; sma ce r t a inly;venuh th e f lu t e ; damodara o f K r s n a ;
adhara sudha-m the nectar of the lips; api ev e n ;gopikanam wh i c h i s o w ed to
the gopis; bhunkte en j o y s;svayam in d e p e n d e ntly;yat fr o m w h i c h ; av asista
remaining; rasam th e t a s te only;hradinyah th e r i v e r s;hrsyat f e e l i ng jub i l a nt;
tvacah wh o se bodies;asru te a r s; mumucuh s h e d; ta ravah th e t r e e s;yatha
exactly like; aryah ol d f o r e f a thers.

My dear gopis, what auspicious activities must the flute have performed to enjoy
the nectar of Krsna's lips independently and leave only a taste for us gopis, for
whom that nectar is actually meant! The forefathers of the flute, the bamboo tree
shed tears of pleasure. His mother, the river on whose bank the bamboo was born,
feels jubilation, and therefore her blooming lotus flowers are standing like hair on
her body.

10.21.12 The Gopis Glorify Krsna's Flute

krsnam niriksya vanitotsava rupa sil-am -

srutva ca tat kvanita v-enu vivi-kta g-itam -

devyo vimana gatayah -smara nunna s-ara -

bhrasy at prasuna -kabara m-umuhur vinivy ah

krsnam Lo rd K r s n a; niriksya ob s e r v i n g;vanita fo r a ll w o m e n;utsava a
festival; rupa wh o s e beauty;silam an d c h a r a cter;srutva h e a r i n g; ca a n d ;
tat by H i m; kv anita vi b r a t e d;venu of t h e f lu t e ;vivikta cl e a r ;gitam s o n g ;
devyah the wiv es of the demigods;vimana gatayah -traveling in their airplanes;
smara by C u p i d; nunna ag i t a t e d;sarah th e i r h e a rts;bhrasyat s l i p p i n g ;
prasuna kabarah -the flowers tied in their hair; mumuhuh th e y b e c ame
bewildered; vinivyah th e i r b e l ts loosening.

Krsna's beauty and character create a festival for all women. Indeed, when the
demigods' wives flying in airplanes with their husbands catch a sight of Him and
hear His resonant flute song, their hearts are shaken by Cupid, and they become so
bewildered that flowers fall out of their hair and their belts loosen.

10.21.15 The Gopis Glorifu Krsna's Flute

nadyas tada tad upadharya mukunda gi-tam
avarta 2a-ksita m-anobhava bh-agna ve-gah
alingana sth-agitam urmi bh-uj air murarer
grhnanti pada yu-ga2am kama2opaharah
nadyah th e r iv e rs;tada th e n ; t at t h a t ; up a d harya pe r c e i v i n g;mukunda o f
Lord Krsna; gitam th e s o ng of His flute;avarta by t h e i r w h i r l p o o l s;laksita
manifest; manah bha-va by t he ir conjugal desire;bhagna br o k e n; vegah t h e i r
currents; alingana by t h e ir embrace;sthagitam he l d s t a tionary;urmi bhuj-aih
by the arms of their waves; murareh of L o r d M u r a r i; grhnanti th e y s e i z e;pada
yuga2am the two lotus feet; kama2a upa-harah ca r rying offerings of lotus flowers.

When the rivers hear the flute song of Krsna, their minds begin to desire Him, and
thus the flow of their currents is broken and their waters are agitated, moving
around in whirlpools. Then with the arms of their waves the rivers embrace
Murari's lotus feet and, holding on to them, present offerings of lotus flowers.

10.21.18 The Gopis Glorify Krsna's Flute

hantayam adrir abala hari dasa -varyo-
y ad rama krsna -caran-a spara-sa pram-odah
manam tanoti saha go ga-nay-os tayoryat
paniya suyav-asa kanda-ra kanda-mulaih
hanta oh; ayam th i s ;ad r ih hi l l ; ab a l ah 0 fr i e n d s ;ha ri dasa v-arya-h the best
among the servants of the Lord; yat because; rama krsna -carana -of the lotus
feet of Lord Krsna and Balarama; sparasa by t he touc h; pramodah j u b i l a n t ;
manam re s pect; tanoti o f f e r s; saha wi t h ; go g anayo-h th e c ows, calves and
cowherd boys; tayoh to T h e m ( S ri Krsna and Balarama); yat b e c a u s e;paniya
with drinking water; suyavasa ve ry soft grass;kandara ca v e s;kanda mulaih-
and edible roots.

Of all the devotees, this Govardhana Hill is the best. 0 my fri ends, this hill
supplies Krsna and Balarama, along with their calves, cows and cowherd friends,
with all kinds of necessities — water for drinking, very soft grass, caves, fruits,
flowers and vegetables. In this way the hill offers respect to the Lord. Being
touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very
jubilant.

10.21.19 The Gopis Glorify Krsna's Flute

ga gopakair anu vanam na-yator udara
venu svanaih k-ala padais ta-nu bhrtsu sak-hyam
aspandanam gati matam pu-lakas tarunam
 niryoga pasa krta l-aksanayor vicitram

gah the cows; gopakaih wi t h t h e c ow h e rd boys;anu v-anam to e ach forest;

nayatoh le a d ing;udara ve r y l i b e r a l;venu s-vanaih by t he vib rations of the
Lord's flute; kala p-adaih ha v i ng sweet tones;tanubhrtsu among the living
entities; sakhyah 0 fr i e n d s;aspandanam th e l a ck o f m o v e m e nt; gati m-atam o f
those living entities that can move; pulakah th e e c s tatic jubilation; tarunam o f
the otherwise nonmoving trees; niryoga pa-sa the ropes for binding the rear legs
of the cows; krta la-ksanayoh of t h o se two (Krsna and Balarama), who are
characterized by; vicitram w o n d e r f u l .

My dear friends, as Krsna and Balarama pass through the forest with Their
cowherd friends, leading Their cows, They carry ropes to bind the cows' rear legs
at the time of milking. When Lord Krsna plays on His flute, the sweet music
causes the moving living entities to become stunned and the nonmoving trees to
tremble with ecstasy. These things are certainly very wonderful.

10.39.19 GopI.s Speak to One Another

sri gopy -aucuh
aho vidhatas tava na kvacid daya
samyojya maitrya pranayena dehinah
tams cakrtarthan viyunanksy aparthakah
vikriditam te rbhaka cestit-am yatha
sri gopy-ah ucuh the gopis said; aho 0 ; v i d h a t ah Pr o v i d e n c e;tava yo u r ; n a
there is not; kvacit an y w h e r e;daya me r c y ; samyojya br i n g i n g t o g ether;
maitrya wi t h f r i e n d s hip;pranayena an d w i t h l o v e; dehinah e m b o d i ed livi n g
beings; tan th e m; ca an d ; ak r t a un f u l f i l l e d ar
; t han th e i r a i m s; viyunaksi
you separate; aparthakam us e l e ssly;vikriditam pl a y ; te yo u r ; ar b h a ka o f a
child; cestitam th e a ctivity;yatha a s .

The gopis said: 0 Providence, you have no mercy. You bring embodied creatures
together in friendship and love and then senselessly separate them before they
fulfill their desires. This whimsical play of yours is like a child s game.

10.39.29 GopI.s Speak to One Another

yasyanuraga 2a2ita sm-ita va-2gu ma-ntra-
lilavaloka pariram-bhana rasa go-stham-
nitah sma nah ksanam iva ksanada vina tam
gopyah katham nv atitarema tamo durantam

yasya whose; anuraga wi t h l o v i ng affection;2a2ita ch a r m i n g; smita ( w h e r e

there were) smiles; va2gu at t r active;mantra in t i m a t e d iscussions;2i2a pl a yful;
avaloka gl a n ces;parirambhana an d e m b r a ces;rasa of t he r asa dance;
gostham to t he assembly;nitah sma wh o w e r e bro ught;nah for us; ksanam a
moment; iva li k e ; ks anadah th e n i g h t s; vina wi t h o u t ; tam Hi m ; g o p y ah 0
gopis; katham how; nu in d e e d; atitarema wi l l w e c r o ss over;tamah t h e
darkness; durantam in s u r m o u n t a ble.

When He brought us to the assembly of the rasa dance, where we enjoyed His
affectionate and charming smiles, His delightful secret talks, His playful glances
and His embraces, we passed many nights as if they were a single moment. 0
gopis, how can we possibly cross over the insurmountable darkness of His
absence>

10.39.37 Sukadeva Gosvamz to Maharaja Parzksit

ta nirasa nivavrtur
govinda vin-ivartane
visoka ahani ninyur
gayantyah priya ces-titam
tah th e y; nirasah wi t h o u t h o p e;nivavrtuh tu r n e d b a c k;govinda vin-ivartane
of Govinda s returning; visokah ex t r e m e ly sorrowful;ahani th e d a ys and nights;
ninyuh th e y spent;gayantyah ch a n t i n g;priya of t h e i r b e l o ved;cestitam
about the activities.

The gopis then turned back without hope that Govinda would ever return to them.
Full of sorrow, they began to spend their days and nights chanting about the
pastimes of their beloved.

10.07.21 Srimati Radharam to Uddhava

api bata madhu purya-m arya putro -'dhunaste
smarati sa pitr gehan -saumya bandhums ca gopan
kvacid api sa katha nah kikarinam grnite
bhuj am aguru sugan-dhah
murdhny adhasyat kada nu
api ce r tainly; bata re g r e t t a ble;madhu purya-m in t he c ity of Mathura; arya
putrah th e s on of Nanda Maharaja;adhuna now; aste resides; smarati
remembers; sah He ; pitr gehan -t he ho u s ehold affairs of His father; saumya 0
great soul (Uddhava); bandhun His friends; ca an d ; gopan th e c o w h e rd boys;
kvacit so m e t i mes;api or ; sa h He ; ka t h ah ta l k s ;nah of u s ; ki n k a r i n am o f
the maidservants; grnite re l a t e s;bhuj am ha n d ; aguru su gan-dha-m having the
fragrance of aguru; murdhni on the head;adhasyat will keep;kada when; nu
maybe.

0 Uddhava! It is indeed regrettable that Krsna resides in Mathura. Does He

remember His father's household affairs and His friends, the cowherd boys> 0
great soul! Does He ever talk about us, His maidservants> When will He lay on our
heads His aguru-scented hand>

10.47.34-35 Krsna in His Letter to the Gopis

yat tv aham bhavatinam vai
dure varte priyo drsam
manasah sannikarsarthah
 mad anudhyana kamyaya
yatha dura c-are presthe
mana avisya vartate
strinam ca na thata cetah
sanni krste 'ksi g-ocare

yat the fact that; tu ho w e v e r;aham I; bh a v a tinam fr o m y o u r ; vai i n d e e d ;

dure far away;varte am s i t u a t e d;priyah wh o a m d e a r;drsam to t h e e ye s;
manasah of t he min d; sannikarsa of t h e a tt raction;artham fo r t h e s ake;mat
upon Me; anudhyana .f o r y o ur me d itation;kamyaya ou t o f My d e s i re;yatha
as; dura ca-re being situated far away;presthe a l o v e r;manah t h e m i n d s ;
avisya be c oming absorbed;vartate re m a i n; strinam of w o m e n ; ca an d ; n a
not; thata so ; cetah th e i r m i n d s ;sannikrste wh e n he is near;aksi go-care
present before their eyes.

But the actual reason why I, the beloved object of your sight, have stayed far away
from you is that I wanted to intensify your meditation upon Me and thus draw
your minds closer to Me. (30)

When her lover is far away, a woman thinks of him more than when he is present
before her. (35)

10.07.37 (listed in GM Beng., not in Engl)

ya maya kridata ratryam
vane smin vraja asthitah
a2abcfha rasah -ka2yanyo
mapur mad virya -cintay-a

yah wh i c h w o m e n; maya wi t h M e ; kr i d a ta wh o w a s s p o r t i n g;ratryam a t

night; vane in t he f o r est;asmin th i s ; vr a je in t h e v i l l a ge of Vraja;asthitah
remaining; a2abdha no t e xperiencing; rasah th e r a sa dance;ka2yanyah
fortunate; ma Me ; ap uh th e y a c h i e ved;mat virya -u p o n My v a l o r o us pastimes;
cintaya by c o n c entration.

Although some gopis had to remain in the cowherd village and so could not join
the rasa dance to sport with Me at night in the forest, they were nonetheless
fortunate. Indeed, they attained Me by thinking of My potent pastimes.

10.07.07 Gopis to Uddhava

param saukhyam hi nairasyam
svairiny apy aha pingala
taj janatmam nah krsne
thatapy asa duratyaya

param th e h i g hest;saukhyam happiness; hi in d e e d; nairasyam in d i f f e r e nce;

svairini un c h a s t e;api al t h o u g h;aha st a t e d;pingala th e p r o s t i t u te Pingala;
tat of t h a t;j anatinam wh o a re aware;nah fo r u s ; kr s ne fo c u s ed on Krsna;
thata api ne v e r t heless;asa th e h o p e; duratyaya is i m p o s s ible to transcend.
Indeed, the greatest happines is to renounce all material desires, as even the
prostitute Pingala has declared. Yet even though we know this, we cannot give up
our hopes of attaining Krsna.

10.47.58 Uddhava s Song to the Gopis (not incl in GM Beng, but incl in GM
Engl)
etah param tanu bh-rtobhuvi gopa va-dhvo
govinda eva nikhilatmani rudha bh-avah
vanchanti yad bhava bh-iyo munayo vayam ca
kim brahma janmabhir ananta ka-tha ra-sasya

etah th e se women; param al o n e ;tanu th e i r b o d i e s;bhrtah m a i n t a i n

successfully; bhuvi on t h e e arth;gopa vad-hvah th e you ng cowherd women;
govinde for Lo rd Krs na; eva ex c l u s i v ely; nikhila o f a l l ; a t m a n i the Soul;
rudha pe r f e cted; bhavah ec s t atic loving attraction;vanchanti th e y d e s ire;yat
which; bhava ma t e r i al existence;bhiyah th o s e who are afraid of;munayah
sages; vayam we ; ca al s o ; k im w h a t u s e ;brahma as a b ra hmana or as Lord
Brahma; janmabhih w i t h b i r t hs; ananta of t h e u n l i m i t ed Lor d;katha f o r t h e
topics; rasasya fo r o ne who has a taste.

[Uddhava sang:] 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 brahmana, or even as Lord Brahma himself>

10.07.59 Uddhava's Song to the Gopis

kvemah striyo vana carir -vyabhicara dusta-h
krsne kva caisa paramatmani rudha bhava-h
nanv Isvaro 'nubhajato 'viduso 'pi saksac
chreyas tanoty agada rajiv a-opayuktah
kva wh e r e, in comparison; imah th e s e ;striyah wo m e n ; va na in t h e f o r e s ts;
carih who wander;vyabhicara by improper behavior; dustah contaminated;
krsne for Krs na; kva ca an d w h e r e; esah th i s ; pa rama atmani -f or t h e
Supreme Soul; rudha bhavah -stage of perfect love (known technically as maha-
bhava); nanu c e r t ainly; Isvarah th e P e r sonality of Godhead;anubhajatah t o
one who constantly worships Him; avidusah no t l e a r n ed;api e v e n t h o u g h ;
saksat di r e c tly; sreyah th e h i g h e st good;tanoti be s t o w s;agada of m e d i c i n e s;
rajah th e k i ng ( na mely, the nectar which the demigods drink for long life);iva
as if; upayuktah t a k e n .

How amazing it is that these simple women who wander about the forest,
seemingly spoiled in improper behavior, have achieved the perfection of unalloyed
love for Krsna, the Supreme Soul! Still it is true that the Supreme Lord Himself
awards His blessings even to an ignorant worshiper, just as the best medicine
works even when taken by a person ignorant of its ingredients.
10.22.00 Sukadeva Gosvamz to Maharaja Parzksit
katyayani maha maye
maha y-oginy adhisvari
nanda g-opa s-utam devi
patim me kuru te namah
iti mantram j apantyas tam
pujam cakruh kamarikam
katyayani 0 go d d e ss Katyayam;maha m-aye 0 gr e at potency;maha yo-gini 0
possessor of great mystic power; adhisvari 0 mighty controller; nanda go-pa
sutam the son of Maharaja Nanda;devi 0 go d d e s s;patim th e h u s b a n d; me
my; kuru p l e ase make; te un t o y o u; na mah my o b e i s a nces;
iti w i t h t h e s e
words; mantram th e h y m n;j apantyah ch a n t i n g;tah th e y ;puj am w o r s h i p ;
cakruh performed;kumarikah the unmarried girls.

Each of the young unmarried girls performed her worship while chanting the
following mantra: "0 goddess Katyayam, 0 great potency of the Lord, 0 po ssessor
of great mystic power and mighty controller of all, please make the son of Nanda
Maharaja my husband. 1 offer my obeisances unto you."

10.22.25 Krsna to Gopts

sankalpo viditah sadhvyo
bhavatinam mad arca-nam
mayanumoditah so 'sau
satyo bhavitum arhati

sankalpah th e m o t i v a tion; viditah un d e r s t o o d;sadhvyah 0 p i o u sg i r l s ;

bhavatmam yo u r ; mat arcan-am wo r s h ip of Me; maya by M e ; an u moditah
approved of; sah asau th a t; satyah tr u e ; bh avitum to b e c o m e;arhati m u s t .

[Lord Krsna said:] "0 saintly girls, I understand that your real motive in this
austerity has been to worship Me. That intent of yours is approved of by Me, and
indeed it must come to pass."

10.22.26 Krsna to Gopts

na mayy avesita dhiyam-
kamah kamaya kalpate
bharj ita kvathita dhanah
prayo bij aya nesate
na no t; mayi in M e ; av e sita fu l l y a b s o r bed;dhiyam of t h o s e who se
consciousness; kamah de s i r e;kamaya to m a t e r i al lust;kalpate l e a d s ;
bharjitah bu r n e d ; kvathitah co o k e d ;dhanah gr a i n s ;prayah fo r t h e m o st part;
bijaya ne w g r o w t h ; na i s y a te ar e n ot c apable ofcausing.

The desire of those who fix their minds on Me does not lead to material desire for
sense gratification, just as barleycorns burned by the sun and then cooked can no
longer grow into new sprouts.
10.23.35 Sukadeva Gosvami to Maharaja Pariksit
tatraika vidhrta bhartra
bhagavantam yatha s-rutam
hrdopaguhy a vij ahau
deham karmanubandhanam
tatra th e r e;eka on e o f t h e m; vidhrta he l d b a ck by force;bhartra b y h e r
husband; bhagavantam th e S upreme Lord, SriKrsna;yatha sr-utam as she heard
about Him from the others; hrda wi t h i n h e r h e art;upaguhya e m b r a c i n g ;
vij ahau she gave up;deham he r m a t e rial body;karma an-ubandhanam w h i c h i s
simply the basis of bondage to material activity.

One of the ladies had been forcibly kept back by her husband. When she heard the
others describe the Supreme Lord Krsna, she embraced Him within her heart and
gave up her material body, the basis of bondage to material activity.

10.23.03-00 Ritualistic Brahmanas Condemn Themselves

nasam dvij ati sam-skaro
na nivaso gurav api
na tapo natma mim-amsa
na saucam na kriyam subhah
thatapi hy uttamah sloke-
krsne yogesvaresvare
bhaktir drdha na casmakam
samskaradimatam api
na th e re is not; asam on t h e ir p a r t;dvij ati samsk-arah th e p u r i f i c atory rituals
pertaining to the twice-born classes of society; na nor; nivasah re s i dence;
gurau in the asrama of a spiritual master (that is, training as a brahmacari); api
even; na no ; ta pah ex e c u t i on of austerities; na no ; at ma mimam-sa
philosophical inquiry into the reality of the self; na no; saucam ri t u a ls of
cleanliness; na no ; kr i y ah ri t u a l i s t ic activities;
subhah pi o u s ; thata api
nevertheless; hi in d e e d; uttamah sloke -whose glories are chanted by the exalted
mantras of the Vedas; krsne fo r L o rd K r s na ;y o ga isvara -isvare th e s upreme
master of all masters of mystic power; bhaktih pu r e d e v o t i o nal service;drdha
firm; na no t ; ca o n t h e o t h e r h and;asmakam of u s ; samskara adi ma-tam-
who possess such purification and so forth; api e v e n t h o u g h .

These women have never undergone the purificatory rites of the twice-born
classes, nor have they lived as brahmacaris in the asrama of a spiritual master, nor
have they executed austerities, speculated on the nature of the self, followed the
formalities of cleanliness or engaged in pious rituals. Nevertheless, they have firm
devotion for Lord Krsna, whose glories are chanted by the exalted hymns of the
Vedas and who is the supreme master of all masters of mystic power. We, on the
other hand, have no such devotion for the Lord, although we have executed all
these processes. (W3/00)
10.02.09 Sukadeva Gosvami to Maharaja Pariksit
tato rupa g-unaudarya
sampanna praha kesavam
uttariyantam akrsya
smayanti j ata hr-c ch-aya
tatah then;rupa with beauty; guna good character; audarya and generosity;
sampanna en d o w e d;praha sh e a d d r essed;kesavam Lo r d K r s n a;uttariya o f
His upper garment; antam th e e n d; akrsya pu l l i n g ; smayanti sm i l i n g j; ata
having developed; hrt say -a lusty feelings.

Now endowed with beauty, character and generosity, Trivakra began to feel lusty
desires for Lord Kesava. Taking hold of the end of His upper cloth, she smiled and
addressed Him as follows.

10.42.10 Trivakra to Krsna

ehi vira grham yamo
na tvam ty aktum i hotsahe
tvayonmathita cittay-ah
prasida purusarsabha
ehi co m e; vira 0 he r o ;gr h am to m y h o u s e ;yamah le t u s g o; na n o t ;
tvam Yo u; tyaktum to l e a v e;iha he r e ;ut sahe I c a n b e a r;tvaya b y Y o u ;
unmathita ag i t a ted;cittayah on h e r w h o se mind;prasida pl e a se have mercy;
purusa rsabh-a 0 be st of men.

Come, 0 hero, let us go to my house. I cannot bear to leave You here. 0 best of
males, please take pity on me, since You have agitated my mind.

10.08.26 Akrura to Krsna

kah panditas tvad aparam saranamm samiyad
bhakta priyad -rta girah s-uhrdah krta jnat
sarvan dadati suhrdo bhaj ato bhikaman
atmanam apy upacayapacayau na yasya
kah wh a t; panditah sc h o l a r;tvat ot h e r t h a n You;aparam t o a n o t h e r ;
saranam fo r s helter;samiyat wo u l d g o; bhakta to Y o u r d e v o t ees;priyat
affectionate; rta al w a ys true;girah wh o s e w o r d s;suhrdah th e w e l l - w i s her;
krta jnat gr a t e f u l;sarvan al l ; da d ati Yo u g i v e ;suhrdah to Y o u r w e l l - w i s hing
devotees; bhaj atah wh o a re engaged in worshiping You; abhikaman de s i r e s;
atmanam Yo u r s elf;api ev e n ;upacay a in c r e a se;apacay au o r d i m i n u t i o n ;
na ne ver; yasya w h o s e .

What learned person would approach anyone but You for shelter, when You are
the affectionate, grateful and truthful well-wisher of Your devotees> To those who
worship You in sincere friendship You reward everything they desire, even Your
own self, yet You never increase or diminish.
00.12.06 Kuvera to Dhruva Maharaja
bhaj asva
bhajaniyanghrim
abhavaya bhava c-chldam
yuktam virahitam saktya
guna m-ayyatma m-ayaya
bhaj asva engage in devotional service;bhaj aniya wo r t h y to be worshiped;
anghrim un t o H im w h o se lotus feet;abhavaya fo r d e l i v e rance from material
existence; bhava ch-idam wh o c u ts the knot ofm a t e rial entanglement;yuktam
attached; virahitam al o o f ; saktya to H i s p o t e n c y;guna m-ayya co n s i s ting of the
modes of material nature; atma ma-yaya by H is i nc o nceivable potency.

Engage yourself fully, therefore, in the devotional service of the Lord, for only He
can deliver us from this entanglement of materialistic existence. Although the Lord
is attached to His material potency, He is aloof from her activities. Everything in
this material world is happening by the inconceivable potency of the Supreme
Personality of Godhead.

02.07.02 Brahma to ¹rada Muni

yesam sa esa bhagavan dayayed anantah
sarvatmanasrita pado -yadi nirvyalikam
te dustaram atitaranti ca deva may-am
naisam mamaham iti dhih sva srga-la bhak-sye

yesam un to t h o se only; sah the Lord; esah th e ; bhagavan th e P e rsonality of

Godhead; dayayet do e s bestow His mercy;anantah th e u n l i m i t ed potential;
sarva atma-na by all means, without reservation; assrita pada-h sur rendered soul;
yadi if such surrender; nirvyalikam wi t h o u t p r e t e nsion;te t h o s e o nl y ;
dustaram in s u r m o u n t a ble; atitaranti c a n o v e r c o me; ca a n d t he p araphernalia;
deva mayam -diverse energies of the Lord; na no t ; es am of t h e m ; ma ma m i n e ;
aham my s e lf; iti t h u s ; dh ih co n s c i o u s;sva do g s ;srgala ja c k a l s;bhaksye i n
the matter of eating.

But anyone who is specifically favored by the Supreme Lord, the Personality of
Godhead, due to unalloyed surrender unto the service of the Lord, can overcome
the insurmountable ocean of illusion and can understand the Lord. But those who
are attached to this body, which is meant to be eaten at the end by dogs and
jackals, cannot do so.

02.07.06 Brahma to ¹rada Muni

te vai vidanty atitaranti ca deva mayam-
stri sudra hu-na sab-ara a-pi papa j ivah
y ady adbhuta krama p-aray an-a si la si ksa-s -

tiryag j ana api kim u sruta dharana -ye

te such persons;vai un d o u b t e d l y;vidanti do k n o w ; a t i t a r a nti s u r p a s s; ca
also; deva mayam -the covering energy of the Lord; stri such as women; sudra
the laborer class of men; huna th e m o u n t a i n eers;sabarah th e S iberians, or those
lower than the sudras; api al t h o u g h; papajivah si n f u l l i v i n g b eings;yadi
provided;adbhuta krama one whose acts are so wonderful; parayana those who
are devotees; sila be h a vior; siksah tr a i n e d b y ; ti r y a k j a n ah ev e nt h o s e who are
not human beings; api al s o ; kim w h a t ; u to s p e a k o f;sruta d-haranah t h o s e
who have taken to the idea of the Lord by hearing about Him; ye t h o s e .

Surrendered souls, even from groups leading sinful lives, such as women, the
laborer class, the mountaineers and the Siberians, or even the birds and beasts, can
also know about the science of Godhead and become liberated from the clutches of
the illusory energy by surrendering unto the pure devotees of the Lord and by
following in their footsteps in devotional service.

CHAPTER SEVEN
The Essential Nature of the Individual Soul
jiva tattva

11.02.37 Kavi to Maharaja Nimi

bhayam dvitiyabhinivesatah syad
isad apetasya viparyayo 'smrtih
tan maya-yato budha abhaj et tam
bhaktyaikayesam guru deva-tatma

bhayam —fear; dvitiya in s o m e t hi ng seeming to be other than the Lord;

abhinivesatah be c ause of absorption;syat it w i l l a r i s e;isat fr o m t h e S upreme
Lord; apetasya fo r o ne who has turned away;viparyayah mi s i d e n t i f i c ation;
asmrtih fo r g e t fulness;tat of t h e L o r d; mayaya by t h e i l l u s o ry energy;atah
therefore; budhah an i n t e l l i g e n t p e r s on; abhajet sh o u l d w o r s h ip full y; tam
Him; bhaktya wi t h d e v o t i o n; ekaya un a l l o y e d;isam th e L o r d ; gu ru devata-
atma one who sees his own spiritual master as his lord and very soul.

Fear arises when a living entity misidentifies himself as the material body because
of absorption in the external, illusory energy of the Lord. When the living entity
thus turns away from the Supreme Lord, he also forgets his own constitutional
position as a servant of the Lord. This bewildering, fearful condition is effected by
the potency for illusion, called maya. Therefore, an intelligent person should
engage unflinchingly in the unalloyed devotional service of the Lord, under the
guidance of a bona fide spiritual master, whom he should accept as his
worshipable deity and his very life and soul.

ll.l l . 0 4 Sr i K r sna to Ud d h ava

ekasyalva mamamsasya
j ivasyaiva maha mate -

bandho 'syavidyayanadir
vidyaya ca tathetarah

ekasya —of the one; eva ce rtainly; mama M y ; am s a sya pa r t a nd p a rcel;

j ivasya of t he liv i ng entity; eva ce r t a i n l y;maha mate 0 m- o st int e lligent one;
bandhah bondage;asya of him; avidyaya by ignorance;anadih beginningless;
vidyaya by k n o w l e d g e; ca a n d ; ta t ha si m i l a r l y ; i t a r ah t h e o p p o s i te of
bondage, liberation.

0 most intelligent Uddhava, the living entity, called jiva, is part and parcel of Me,
but due to ignorance he has been suffering in material bondage since time
immemorial. By knowledge, however, he can be liberated.

11.16.11 Srt Krsna to Uddhava

guninam apy aham sutram
mahatam ca mahan aham
suksmanam apy ahamjivo
durjayanam aham manah

guninam —among things possessing qualities; api indeed; aham I a m; sutram

the primarysutra tat-tva; mahatam am o n g great things; ca a l s o; mahan t h e
total material manifestation; aham I a m ; su ksmanam am o n g s ub t le things;api
indeed; aham I am ; j i v a h the s p i r i t s o u l ;du r ja yanam am o n g t h i n gs difficult to
conquer;aham I am;manah the mind.

Among things possessing qualities I am the primary manifestation of nature, and

among great things I am the total material creation. Among subtle things I am the
spirit soul, and of things that are difficult to conquer I am the mind.

01.03.32 Suta Gosvamt to Saunaka Rsi

atah param yad avyaktam
avyudha guna -brmhi-tam
adrstasruta vastu-tvat
sajivo yat punar bhava-h
atah —this; param be y o nd; yat wh i c h ; av y a k tam un m a n i f e s t ed;avyudha
without formal shape; guna brmhit-am af f e cted by the qualities;adrsta un s e e n;
asruta un h e a rd; vastutvat be i n g l i ke tha t;sah th a t ;j Ivah li v i n g b e i n g; yat
that which; punah bhavah -takes birth repeatedly.

Beyond this gross conception of form is another, subtle conception of form which
is without formal shape and is unseen, unheard and unmanifest. The living being
has his form beyond this subtlety, otherwise he could not have repeated births.

11.03.38 Pippalayana to Maharaja Nimi

natmaj aj ana na marisyati naidhate sau
na ksiyate savana vid vyab-hicarinam hi
sarvatra sasvad anapayy upa2abdhi matram-
prano yathendriya ba2ena v-ika2pitam sat
na —never; atma the soul; j aj ana was born; na ne v e r ;ma risyati wi l l d i e ; n a
does not; edhate gr o w; asau th i s ; na do e sn o t ; ks iyate be c o m e d im i n i s hed;
savana vit th e-knower of these phases of time; vyabhicarinam as t h ey occur in
other, changing beings; hi in d e e d;sarvatra ev e r y w h e r e;sasvat co n s t a ntly;
anapayi ne v er disappearing;upa2abdhi matram -pure consciousness; pranah
yatha ju s t l i ke the life air within the body; indriya ba2ena -by the force of the
senses; vika/pitam im a g i n ed as divided;sat be coming.

Brahman, the eternal soul, was never born and will never die, nor does it grow or
decay. That spiritual soul is actually the knower of the youth, middle age and
death of the material body. Thus the soul can be understood to be pure
consciousness, existing everywhere at all times and never being destroyed. Just as
the life air within the body, although one, becomes manifest as many in contact
with the various material senses, the one soul appears to assume various material
designations in contact with the

material body.

07.07.19-20 Prahlada Maharaja to his Class Friends

atma nityo 'vyayah suddha
ekah ksetraj na asrayah
avikriyah sva drg -hetur
vyapako 'sangy anavrtah
etair dvadasabhir vidvan
atmano /aksanaihh paraih
aham mamety asad bha-vam
dehadau mohaj am tyaj et
atma —the spirit soul, the part of the Supreme Personality of Godhead; nityah
without birth or death; avyayah wi t h n o p o s s ibility of dwind l i n g;suddhah
without the material contamination of attachment and detachment; ekah
individual; ksetraj nahh wh o k n o w s a nd is therefore different from the material
body; asrayah th e o r i g i n al foundation;avikriyah no t u n d e r g o i ng changes like
the body; sva drk -self-illuminated; hetuh th e c a u se of all causes;vyapakah
spreading throughout the body in the form of consciousness; asangi n o t
depending on the body (free to transmigrate from one body to another);
anavrtah no t c o v e red by material contamination; etaih by a ll t h e s e;
dvadasabhih tw e l v e; vidvan a p e r s on who is not foolish but fully aware of things
as they are; atmanah of t he spirit soul; /aksanaih sy m p t o m s;paraih
transcendental; aham I ( " I a m t h is bod y" );mama mi n e ( " e v e r y t hing in
relationship with this body is mine"); iti th u s ; as at bhavam -a fa lse conception
of life; deha adau i- dentifying oneself with the material body and then with one s
wife, children, family, community, nation and so on; mohaj am pr o d u c ed from
illusory knowledge; tyaj et mu s t g ive up.

"Atma" refers to the Supreme Lord or the living entities. Both of them are spiritual,
free from birth and death, free from deterioration and free from material
contamination. They are individual, they are the knowers of the external body, and
they are the foundation or shelter of everything. They are free from material
change, they are self-illuminated, they are the cause of all causes, and they are all-
pervading. They have nothing to do with the material body, and therefore they are
always uncovered. With these transcendental qualities, one who is actually learned
must give up the illusory conception of life, in which one thinks, "I am this
m aterial body, and everything in relationship with this body is mine. ( 1 9 / 2 0 )
07.07.21 Prahlada Maharaja to his Class Friends
svarnam yatha gravasu hema k-arah
ksetresu yogais tad a-bhij na apnuyat
ksetresu dehesu thatatma y-ogair
adhyatma vi-d brahma ga-tim labheta
svarnam go l d; yatha ju s t a s;gravasu in t h e s t o nes of gold ore;hema ka-rah
the expert who knows about gold; ksetresu in t he g old min e s;yogaih b y v a r i o u s
processes; tat ab-hij nah an expert who can understand where gold is;apnuyat
very easily obtains; ksetresu wi t h i n t he material fields;dehesu th e h u m an bodies
and all the rest of the 8,%00,000 different bodily forms; thata si m i l a r l y;atma
yogaih by s pi r i t u al processes;adhyatma vit -one who is expert in understanding
the distinction between spirit and matter; brahma gati-m pe r f e ction in spiritual
life; labheta ma y o bt ain.

An expert geologist can understand where there is gold and by various processes
can extract it from the gold ore. Similarly, a spiritually advanced person can
understand how the spiritual particle exists within the body, and thus by
cultivating spiritual knowledge he can attain perfection in spiritual life. However,
as one who is not expert cannot understand where there is gold, a foolish person
who has not cultivated spiritual knowledge cannot understand how the spirit
exists within the body.

07.07.23 Prahlada Maharaja to his Class Friends

dehas tu sarva sangha-to
j agat tasthur iti dvidha
atraiva mrgyah puruso
neti netity atat tyaj an
dehah —thebody; tu bu t ; sa rva sangh-atah th e combination ofa ll t he twenty-four
elements; j agat se en to be moving; tasthuh a n d s t a nd ing in one place; iti t h u s ;
dvidha tw o k i n d s; atra eva in t h i s m a t t e r;mrgyah to b e s earched for;
purusah th e l iv i ng entity, the soul;na not; iti t h u s ; n a n ot; iti t h u s ; i t i in
this way; atat wh a t is not spirit; tyaj an g i v i n g u p .

There are two kinds of bodies for every individual soul — a gross body made of five
gross elements and a subtle body made of three subtle elements. Within these
bodies, however, is the spirit soul. One must find the spirit soul by analysis, saying
"This is not it. This is not it." Thus one must separate spirit from matter.

07.07.25 Prahlada Maharaja to his Class Friends

buddher j agaranam svapnah
susuptir iti vrttayah
ta yenaivanubhuyante
so 'dhyaksah purusah parah
buddheh —of the intelligence; j agaranam th e w a k i ng or active state of the gross
senses; svapnah dr e aming (the activity of the senses without the gross body);
susuptih de ep sleep or cessation of all activities (although the living entity is the
seer); iti t h u s ; vr t t ayah th e v a r i o us transactions;tah th e y ; ye na b y w h o m ;
eva indeed;anubhuyante are perceived; sah that;adhyaksah overseer (who is
different from the activities); purusah th e e n j o ye r;parah tr a n s c e ndental.

Intelligence can be perceived in three states of activity — wakefulness, dreaming

and deep sleep. The person who perceives these three is to be considered the
original master, the ruler, the Supreme Personality of Godhead.

10.87.20 The Personified Vedas to Maha-Visnu

sva krt-a pur-esv amisv abahir ant-ara sam-varanam
tava purusam vadanty akhila sakt-i dhrt-o 'msa krt-am iti nr gati-m vivicya kavayo
nigamavapanam
bhavata upasate nghrim abhavam bhuvi visvasitah
sva —by himself; krta cr e a t e d;puresu in t h e b o d i e s;amisu th e s e;abahih n o t
externally; antara or i n t e r n a l l y; samvaranam wh o s e factual envelopment;tava
Your; purusam li v i n g e nt it y; vadanti (t h e V e d a s) say; akhila o f a l l ; sakti
energies; dhrtah of t he p ossessor;amsa as t he expansion;krtam ma n i f e s t e d;
iti in t h i s m a nn er; nr of t h e l i v i n g e nt it y;gatim th e s t a t u s;vivicya
ascertaining; kavayah le a r n ed sages; nigama of t he V edas;avapanam t h e f i e l d
in which all offerings are sown; bhavatah Yo u r ; upasate t h e y w o r s h i p ;
anghrim th e f e et;abhavam wh i c h c a u se the cessation of material existence;
bhuvi on t he earth;visvasitah ha v i n g d eveloped faith.

The individual living entity, while inhabiting the material bodies he has created for
himself by his karma, actually remains uncovered by either gross or subtle matter.
This is so because, as the Vedas describe, he is part and parcel of You, the
possessor of all potencies. Having determined this to be the status of the living
entity, learned sages become imbued with faith and worship Your lotus feet, to
which all sacrifices in this world are offered, and which are the source of
liberation.

03.28.00 Kapiladeva to Devahuti

yatho2mukad visphu2ingad
dhumad vapi sva sambha-vat
apy atmatvenabhimatad
yathagnih prthag ulmukat
yatha —as; u2mukat from the flames; visphu2ingat fr o m t he sparks;dhumat f r o m
the smoke; va or ; api ev e n ;sva sambhav-at pr o d u c ed from itself;api
although; atmatvena by n a t u r e; abhimatat in t i m a t e ly connected;yatha a s ;
agnih th e f ir e;prthak d i f f e r e n t; ulmukat f r o m t h e f la m e s .
The blazing fire is different from the flames, from the sparks and from the smoke,
although all are intimately connected because they are born from the same blazing
wood.

00.20.07 Srt Visnu to Maharaja Prthu

ekah suddhah svayam jyotir
nirguno 'sau gunasrayah
sarva go -'navrtah saksi
niratmatmatmanah parah
ekah —one; suddhah pu r e; svayam self; jyotih ef f u l g e nt;nirgunah w i t h o u t
material qualifications; asau th a t ; guna asr-ayah th e r e servoir of good qualities;
sarva gah -ableto go everywhere; anavrtah without being covered by matter;
saksi wi t n e s s; niratma wi t h o u t a n o t h er self;atma atm-anah to t he body and
mind; parah tr a n s c endental.

The individual soul is one, pure, nonmaterial and self-effulgent. He is the reservoir
of all good qualities, and He is all-pervading. He is without material covering, and
He is the witness of all activities. He is completely distinguished from other living
entities, and He is transcendental to all embodied souls.

08.03.23 Gajendra to Srt Visnu

y atharciso 'gneh savi tur gabhastay o
niryanti samyanty asakrt sva rocis-ah
thata yato 'yam guna samp-ravaho
buddhir manah khani sarira sarga-h
yatha —as; arcisah the sparks; agneh of f i r e;savituh f r o m t h e s un ;
gabhastayah the shining particles; niryanti e m a n ate from; samyanti a n d e n t e r
into; asakrt ag a in and again;sva rocisa-h as parts and parcels;thata s i m i l a r l y ;
yatah the Personality of Godhead from whom; ayam th i s ;gu na sampr-avahah
continuous manifestation of the different modes of nature; buddhih manah t h e
intelligence and mind; khani th e s e n ses;sarira of t h e b o dy ( gross and subtle);
sargah the divisions;

As the sparks of a fire or the shining rays of the sun emanate from their source and
merge into it again and again, the mind, the intelligence, the senses, the gross and
subtle material bodies, and the continuous transformations of the different modes
of nature all emanate from the Lord and again merge into Him.

03.28.01 Kapiladeva to Devahuti

bhutendriy antah karanat-
pradhanaj j iva samj nita-t
atma thata prthag drasta
bhagavan brahma samj nitah-
bhuta —the five elements; indriya th e s e nses;antah karanat -fr om t he min d ;
pradhanat from the pradhana; j iva samj nitat -from the jiva soul; atma t h e
Paramatma; thata so ; pr t h ak ds f f e r e nt;drasta th e s e e r;bhagavan the
Personality of Godhead; brahma s-amjnitah ca l l ed Brahman.

The Supreme Personality of Godhead, who is known as param Brahma, is the seer.
He is different from the jiva soul, or individual living entity, who is combined with
the senses, the five elements and consciousness.

03.26.05 Kapiladeva to Devahuti

gunair vicitrah srj atim
sa ru-pah prakrtim praj ah
vllokya mumuhe sadyah
sa ihaj nana guh-aya

gunaih —by the threefold modes; vicitrah va r i e g a ted;srjatim cr e a t i n g;sa rup-ah

with forms; prakrtim ma t e r i al nature;praj ah li v i n g e nt i t i e s;vilokya h a v i n g
seen; mumuhe wa s illusioned;sadyah at o n c e; sah th e l i v i n g e nt it y;iha i n
this world;jnana guh-aya by t he k no w l e dge-covering feature.

Divided into varieties by her threefold modes, material nature creates the forms of
the living entities, and the living entities, seeing this, are illusioned by the
knowledge-covering feature of the illusory energy. (5)

11.03.39 Pippalayana to Maharaja Nimi

andesu pesisu tarusv aviniscitesu
prano hijivam upadhavati tatra tatra
sanne yad indriya gane -'hami ca prasupte
kuta stha a-sayam rte tad anusm-rtir nah
andesu —in (species of life born from) eggs; pesisu in e m b r y o s; tarusu i n p l a n t s ;
aviniscitesu in s pe cies of indeterminate origin (born from perspiration);pranah
the vital air; hi in d e e d;jivam th e s o u l ; upadhavati fo l l o w s ;ta tra tatra f r o m
one species to another; sanne th e y are merged;yat wh e n ; in d r i ya gane -all t h e
senses; ahami th e f alse ego;ca al s o;prasupte in d e ep sleep;kuta sthah-
unchanging; asayam th e s ub t le covering of contaminated consciousness, the
linga sarira; -rte wi t h o u t; tat of t h a t ; an u smrtih (t h e r e i s) subsequent
remembrance; nah o u r .

The spirit soul is born in many different species of life within the material world.
Some species are born from eggs, others from embryos, others from the seeds and
plants and trees, and others from perspiration. But in all species of life the prana,
or vital air, remains unchanging and follows the spirit soul from one body to
another. Similarly, the spirit soul is eternally the same despite its material
condition of life. We have practical experience of this. When we are absorbed in
deep sleep without dreaming, the material senses become inactive, and even the
mind and false ego are merged into a dormant condition. But although the senses,
mind and false ego are inactive, one remembers upon waking that he, the soul, was
peacefully sleeping.
01.03.33-30 Suta Gosvamf. to Saunaka Rsi
yatreme sad a-sad r-upe
pratisiddhe sva s-amvida
avidyayatmani krte
iti tad brahma d-arsanam
yady esoparata devi
maya vaisaradi matih
sampanna eveti vidur
mahimni sve mahiyate
yatra wh— enever; ime in all these; sat asa-t gross and subtle; rupe i n t h e f o r m s
of; pratisiddhe on b e i ng null i f i e d;sva sam-vida by s elf-realization;avidyaya b y
ignorance; atmani in t h e s elf;krte ha v i n g b e en imposed;iti th u s ; ta t t h a ti s ;
brahma dar-sanam the process of seeing the Absolute. yadi — if, however;esa
they; uparata su b s i d ed;devi maya il l u s o ry e nergy;vaisaradi fu l l o f k n o w l e d g e;
matih en l i g h t e nment; sampannah en r i c h ed wit h;eva ce r t a i n l y;iti t h u s ;
viduh be i ng cognizant of; mahimni in t h e g l o r i e s;sve of t he self;mahiyate
being situated in.

Whenever a person experiences, by self-realization, that both the gross and subtle
bodies have nothing to do with the pure self, at that time he sees himself as well as
the Lord. (33)

If the illusory energy subsides and the living entity becomes fully enriched with
knowledge by the grace of the Lord, then he becomes at once enlightened with
self-realization and thus becomes situated in his own glory. (30)

03.07.06 Vidura to Maitreya Rsi

bhagavan eka evaisa
sarva ksetre-sv avasthitah
amusya durbhagatvam va
kleso va karmabhih kutah
bhagavan —the Supreme Personality of Godhead; ekah alone;eva esah all these;
sarva al l; ksetresu in t h e l i v i ng entities;avasthitah si t u a t e d;amusya o f t h e
living entities; durbhagatvam mi s f o r t u n e;va ei t h e r ;kl e sah mi s e r i e s;va o r ;
karmabhih by a c t i v it ies;kutah w h a t f o r .

The Lord, as the Supersoul, is situated in every living being s heart. Why then do
the living entities' activities result in misfortune and misery>

03.07.09-11 Maitreya Rsi to Vidura

maitreya uvaca
seyam bhagavato maya
yan nayena virudhyate
isvarasya vimuktasya
 karpanyam uta bandhanam
yad arthena vinamusya
pumsa atma v-iparyayah
pratiy ata upadrastuh
sva si-ras chedanadikah
yad arthena vinamusya
pumsa atma vi -pary ay ah
pratiy ata upadrastuh
sva si-ras chedanadikah
maitreyah uvaca —Maitreya said; sa iyam su c h a statement;bhagavatah o f t h e
Personality of Godhead; maya il l u s i o n;yat th a t w h i c h ; na yena b y l o g i c ;
virudhyate be c o mes contradictory;isvarasya of t he S upreme Personality of
Godhead; vimuktasya of t he e ver liberated;karpanyam in s u f f i c i e ncy;uta a s
also, what to speak of; ba ndhanam bo n d a g e. yat — thus; arthena a p u r p o se or
meaning; vina wi t h o u t ; am usya of s u c h a o n e;pumsah of t h e l i v i ng entity;
atma vipa-ryayah up s et about self-identification;pratiyate so a p p e ar;
upadrastuh of t he superficial onlooker;sva sira-h ow n h e a d; chedana adi-kah
cutting off. yatha — as; jale in the water; candramasah of t he m o o n; kampa
adih qu i v e r i ng, etc.;tat krtah -d o ne by the water; gunah qu a l i t y; drsyate i t i s
so seen; asan api wi t h o u t e xi s tence;drastuh of t h e s eer;atmanah of t h e s elf;
anatmanah of o t h e r t h an the self;gunah q u a l i t y .

Sri Maitreya said: Certain conditioned souls put forward the theory that the
Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or
maya, and at the same time they maintain that He is unconditioned. This is against
all logic. (9)

The living entity is in distress regarding his self- identity. He has no factual
background, like a man who dreams that he sees his head cut off. (10)

As the moon reflected on water appears to the seer to tremble due to being
associated with the quality of the water, so the self associated with matter appears
to be qualified as matter. (11)

0 6.16.08 A Jiva to ¹ r a d a M u n i
evam yoni gato j iv-ah
sa ni ty o nirahankrtah
yavad yatropalabhyeta
tavat svatvam hi tasya tat
evam —thus; yoni gatah -being within a specific species of life;j ivah t h e l i v i n g
entity; sah he ; nit yah et e r n a l;nirahakrtah w i t h o u t i d e n t i f i c a t ion with the
body; yavat as l o ng as;yatra wh e r e ; upalabhyeta he m ay be found; tavat t h a t
long; svatvam th e c oncept of self;hi in d e e d ;tasya of h i m ; ta t t ha t .

Even though one living entity becomes connected with another because of a
relationship based on bodies that are perishable, the living entity is eternal.
Actually it is the body that is born or lost, not the living entity. One should not
accept that the living entity takes birth or dies. The living being actually has no
relationship with so-called fathers and mothers. As long as he appears as the son of
a certain father and mother as a result of his past fruitive activity he has a
connection with the body given by that father and mother. Thus he falsely accepts
himself as their son and acts affectionately. After he dies, however, the relationship
is finished. Under these circumstances, one should not be falsely involved with
jubilation and lamentation.

ll.l l . l 0 S rf. Krsna to Uddhava

daivadhine sarire 'smin
guna bh-avyena karmana
vartamano 'budhas tatra
kartasmiti nibadhyate
daiva of—one s previous fruitive activities; adhine wh i c h is un d er the influence;
sarire in t he m a terial body;asmin in t h i s ;guna b y t h e m o d es ofn a t u r e ;
bhavyena wh i ch are produced; karmana by f r u i t i v e activities;vartamanah
being situated; abudhah on e w ho is foolish;tatra wi t h i n t h e b o d i ly fun c t io ns;
karta th e d o e r; asmi I a m ; it i thu s ; ni b a d h yate i s b o u n d u p .

An unintelligent person situated within the body created by his previous fruitive
activities thinks, "I am the performer of action." Bewildered by false ego, such a
foolish person is therefore bound up by fruitive activities, which are in fact carried
out by the modes of nature.

03.26.06-08 Kapiladeva to Devahuti

evam parabhidhyanena
kartrtvam prakrteh puman
karmasu kriyamanesu
gunair atmani manyate
tad asya samsrtir bandhah
para tantry-am ca tat krtam-
bhavaty akartur isasya
saksino nirvrtatmanah
karya karana -kartrtv-e
karanam prakrtim viduh
bhoktrtve sukha duhkha-nam
purusam prakrteh param
evam in this—way; para ot h e r; abhidhyanena by i d e n t i f i c ation;kartrtvam t h e
performance of activities; prakrteh of t h e m a t e rial nature;puman t h e l i v i n g
entity; karmasu kriyamanesu wh i l e t he activities are being performed;gunaih b y
the three modes; atmani to h i m s e l f;manyate he c o n s i d ers. tat — from the
misconception; asya of t he c ond it i o ned soul;samsrtih co n d i t i o n ed life;
bandhah bo n d a ge;para tantryam -de p e ndence; ca a n d ; tat k r t am m -ade by
that; bhavati is ; ak a rtuh of t h e n o n d o e r; isasya in d e p e n d e nt;saksinah t h e
witness; nirvrta atmanah -joy f ul by nature. karya — the body;karana th e s enses;
kartrtve re g a rding the demigods;karanam th e c a u se;prakrtim m a t e r i a l
nature; viduh th e l e a rned understand;bhoktrtve re g a r d ing the perception;
sukha of h appiness;duhkhanam an d of d i s t ress;purusam th e s pi r it soul;
prakrteh to material nature; param tr a n s c endental.

Because of his forgetfulness, the transcendental living entity accepts the influence
of material energy as his field of activities, and thus actuated, he wrongly applies
the activities to himself. (6)

Material consciousness is the cause of one s conditional life, in which conditions

are enforced upon the living entity by the material energy. Although the spirit soul
does not do anything and is transcendental to such activities, he is thus affected by
conditional life. (7)

The cause of the conditioned soul's material body and senses, and the senses'
presiding deities, the demigods, is the material nature. This is understood by
learned men. The feelings of happiness and distress of the soul, who is
transcendental by nature, are caused by the spirit soul himself. (8)

01.06.32-33 ¹ r a d a M u n i t o V y a s adeva (GM Beng lists 1.6.28,31,32)

deva dat-tam imam vinam
sv ara brah-ma vibh-usi tam
murcchayitva hari kath-am
gayamanas caramy aham
pragayatah sva viry-ani
tirtha pada-h priya srav-ah
ahuta iva me sighram
darsanam yati cetasi
deva —the Supreme Personality of Godhead (Sri Krsna); dattam gi f t e d by;imam
this; vmam a m u s i c al stringed instrument;svara si n g i ng m e ter;brahma
transcendental; vibhusitam de c o r a ted with;murcchayitva vi b r a t i n g;hari
katham tr a n s cendental message;gayamanah si n g i ng constantly;carami d o
move; aham I. p r a gayatah — thus singing;sva viryan-i ow n a c t i v it ies;tirtha
padah the Lord, whose lotus feet are the source of all virtues or holiness; priya
sravah pl e asing to hear;ahutah ca l l ed for;iva ju s t l i k e ; me to m e ; si g h ram
very soon; darsanam si g h t;yati ap p e a r s;cetasi on t h e s eat of the heart.

And thus I travel, constantly singing the message of the glories of the Lord,
vibrating this instrument called a vina, which is charged with transcendental
sound and which was given to me by Lord Krsna. (32)

The Supreme Lord Sri Krsna, whose glories and activities are pleasing to hear, at
once appears on the seat of my heart, as if called for, as soon as I begin to chant
His holy activities. (33)

02.09.11 Sukadeva Gosvamz to Maharaja Parzksit

syamavadatah sata patra loc-anah-
pisanga vastrah s-urucah supesasah
sarve catur bahava un-misan mani -

praveka niskabha-ranah suvarcasah

syama —sky-bluish; avadatah gl o w i n g; sata patra lo t u s f lo w e r;locanah eyes;
pisanga ye l l o wi s h; vastrah cl o t h i n g ;su r-ucah gr e a t ly attractive;su p-esasah
growing youthful; sarve al l of t h e m;catuh four; bahavah ha n d s; unmisan
rising luster; mani pe a r l s;praveka su p e r i or quality;niska a-bharanah
ornamental medallions; su va-rcasah ef f u lgent.

The inhabitants of the Vaikuntha planets are described as having a glowing sky-
bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish
color, and their bodily features very attractive. They are just the age of growing
youths, they all have four hands, they are all nicely decorated with pearl necklaces
with ornamental medallions, and they all appear to be effulgent.

11.03.00 Pippalayana to Maharaja Nimi

yarhy abj a nab-ha car-anaisanayoru bha-ktya
ceto ma-lani vidhamed guna kar-ma jani
tasmin visuddha upalabhyata atma tattv-am
saksad yathamala drso-h savitr pra-kasah
yarhi —when; abj a nab-ha of the Supreme Personality of Godhead, whose navel is
shaped like a lotus; carana th e f e e t; esanaya de s i r i ng (only );uru bhak-tya b y
powerful devotional service; cetah of t he heart;malani th e d i r t ; vi d hamet
cleanses away; guna karm-a jani ge n e r a ted from the modes ofnature and material
activities in those modes; tasmin in t h a t ; visuddhe co m p l e t e ly purified (heart);
upalabhyate is p erceived;atma tattva-m th e t rue nature of the self;saksat
directly; yatha ju s t a s;amala drsoh -of pu re eyes;savitr of t h e s un;prakasah
the manifestation.

When one seriously engages in the devotional service of the Personality of

Godhead, fixing the Lord's lotus feet within one's heart as the only goal of life, one
can destroy the innumerable impure desires lodged within the heart as a result of
one s previous fruitive work within the three modes of material nature. When the
heart is thus purified one can directly perceive both the Supreme Lord and one's
self as transcendental entities. Thus one becomes perfect in spiritual
understanding through direct experience, just as one can directly experience the
sunshine through normal, healthy vision.

03.07.12-14 Maitreya Rsi to Vidura

sa vai nivrtti dhamaen-a
vasudevanukampaya
bhagavad bhakti y-ogena-
tirodhatte sanair iha
yadendriyoparamo 'tha
drastratmani pare harau
vi2iyante tada k2esah
samsuptasyeva krtsnasah
sah —that; vai al so; nivrtti de t a c h m e n t;dhamaena by e n g a gement;vasudeva
the Supreme Personality of Godhead;anukampaya by the mercy of; bhagavat in
relation with the Personality of Godhead; bhakti yogena b y l i n k i n g u p ;
tirodhatte di m i n i s h e s;sanaih gr a d u a l l y;iha in t h i s e x i s t ence. yada — when;
indriya se n s es;uparamah sa t i a t ed;atha th u s ; dr a str a-tmani un t o t he s eer,
the Supersoul; pare in t h e T r a n scendence;harau un t o t he S upreme Personality
of Godhead; vi2iyante be c o me merged in;tada at t h a t t i m e;k2esah mi s e r i es;
samsuptasya one who has enjoyed sound sleep;iva li k e ; kr t s nasah co m p l e t e ly.

But that misconception of self-identity can be diminished gradually by the mercy

of the Personality of Godhead, Vasudeva, through the process of devotional service
to the Lord in the mode of detachment. (12)

When the senses are satisfied in the seer-Supersoul, the Personality of Godhead,
and merge in Him, all miseries are completely vanquished, as after a sound sleep.
(13)

03.07.10 Maitreya Rsi to Vidura

asesa san-klesa sam-am vidhatte
gunanuvada ssra-vanam murareh
kim va punas tac cara-naravinda
paraga seva -rati -atma 2abd-ha
asesa — unlimited; sanklesa mi s e rable conditions;samam ce s s ation;vidhatte
can perform; guna anuv-ada of t he transcendental name, form, qualities, pastimes,
entourage and paraphernalia, etc.; sravanam he a r i ng and chanting;murareh o f
Murari (Sri Krsna), the Personality of Godhead; kim va wh a t t o s peak of;punah
again; tat His; carana aravi-nda lo t us feet;paraga seva -to the service of the
flavorful dust; ratih at t r a c t i o n;atma 2abdh-a th o se who have gained such self-
achievement.

Simply by chanting and hearing of the transcendental name, form, etc., of the
Personality of Godhead, Krsna, one can achieve the cessation of unlimited
miserable conditions. Therefore what to speak of those who have attained
attraction for serving the flavor of the dust of the Lord's lotus feet>

CHAPTER EIGHT
Characteristics of the Conditioned Soul
baddha-jiva laksanam

03.31.21 Jiva While in Moth er's Womb

tasmad aham vigata viklava -uddharisya
atmanam asu tamasah suhrdatmanaiva
bhuyo yatha vyasanam etad aneka randhra-m
ma me bhavisyad upasadita visnu pa-dah-
tasmat th e r e fore;aham 1; vi gata ce a s e d;viklavah ag i t a t i o n;uddharisye s h a l l
deliver; atmanam my s e l f; asu qu i c k l y ; ta masah fr o m t h e d a r k n e ss;suhrda
atmana wi t h f r i e n d ly intelligence;eva in d e e d; bhuyah ag a i n;yatha s o t h a t ;
vyasanam pl i g h t; etat th i s ;an e ka randhram -en t e r i ng many wombs; ma n o t ;
me my; bhavisyat may occur;upasadita placed (in my mind);visnu padah
the lotus feet of Lord Visnu.

Therefore, without being agitated any more, I shall deliver myself from the
darkness of nescience with the help of my friend, clear consciousness. Simply by
keeping the lotus feet of Lord Visnu in my mi nd, I shall be saved from entering
into the wombs of many mothers for repeated birth and death.

03.27.02 Kapiladeva to Devahuti

sa esa yarhi prakrter
gunesv abhivisajj ate
ahankriya vim-udhatma
kartasmity abhimanyate
sah th at very living entity; esah th i s ;ya r hi wh e n ; pr a k r t eh o f m a t e r i a l
nature; gunesu in t he mo d es;abhivisajjate is a b s orbed;ahankriya by f a l s e ego;
vimudha be w i l d e red;atma th e i n d i v i d u al soul;karta th e d o e r; asmi I a m ;
iti th u s ; abhimanyate h e t h i n k s .

When the soul is under the spell of material nature and false ego, identifying his
body as the self, he becomes absorbed in material activities, and by the influence of
false ego he thinks that he is the proprietor of everything.

03.27.03 Kapiladeva to Devahuti (incl in GM Beng., not in Engl)

tena samsara padav-im
avaso 'bhyety anirvrtah
prasangi kai h karma dosai h-
sad asan m-isra -yonisu-
tena by thi s; samsara of r e p e a t e db i r th a nd death;padavim th e p a t h; avasah
helplessly; abhyeti he u n d e r g o e s;anirvrtah di s c o n t e n t ed;prasangikaih
resulting from association with material nature; karma dosaih -by fa ulty actions;
sat go o d; asat ba d ; mi s ra mi x e d ;yo n i su in d i f f e r e nt species of life.

The conditioned soul therefore transmigrates into different species of life, higher
and lower, because of his association with the modes of material nature. Unless he
is relieved of material activities, he has to accept this position because of his faulty
work.

03.30.03 Kapiladeva to Devahuti

yad adhruvasya dehasya
sanubandhasya durmatih
dhruvani manyate mohad
grha ksetra va-suni ca-
yat be c ause;adhruvasya temporary;dehasya of the body;sa anubandh-asya
with that which is related; durmatih a m i s g u i d ed person;dhruvani p e r m a n e n t ;
manyate th i n k s; mohat be c a u se of ignorance;
grha ho m e ; ks etra l a n d ;
vasuni w e a l t h; ca a n d .

The misguided materialist does not know that his very body is impermanent and
that the attractions of home, land and wealth, which are in relationship to that
body, are also temporary. Out of ignorance only, he thinks that everything is
permanent.

03.09.07 Brahma to Srt Krsna

daivena te hata dh-iyo bhavatah prasangat
sarvassbhopasamanad vimukhendriya ye
kurvanti kama suk-ha 2es-a 2av-aya dina
2obhabhibhuta man-aso kusa2ani sasvat
daivena by f ate of misfortune; te th e y ; ha ta dhi-yah be r e ft of memory;
bhavatah of Y ou; prasangat fr o m t he t o p i c s;sarva al l ; as ubha
inauspiciousness; upasamanat cu r b i ng down; vimukha tu r n e d a gainst;
indriyah se n s es;ye th o s e;kurvanti ac t ; ka ma se n s e g ratification;
sukha
happiness; 2esa brief; 2avaya fo r a m o m e nt only; dinah po o r f e l l o w s; 2obha-
abhibhuta ov e r w h e lmed by greed;manasah of o ne wh o se mind; akusalani
inauspicious activities; sasvat al w a y s .

0 my Lord, persons who are bereft of the all-auspicious performance of chanting

and hearing about Your transcendental activities are certainly unfortuntate and are
also bereft of good sense. They engage in inauspicious activities, enjoying sense
gratification for a very little while.

03.09.08 Brahma to Srt Krsna

ksut trt tridh-atu-bhir ima muhur ardyamanah
sitosna-vata-varasair itaretarac ca
kamagninacyuta rusa ca-sudurbharena
sampasyato mana urukrama sidate me
ksut hu n g e r; trt th i r s t ;tri d h a t ubhi-h th r e e hum o r s, namely mucus, bile and
wind; imah al l of t h e m; muhuh al w a y s ;ardyamanah pe r p l e x e d;sita w i n t e r ;
usna su m m e r; vata wi n d ; va r a saih by r a i n s ;it ara itarat - a nd ma ny other
disturbances; ca al so; kama agnina -by st ro ng sex urges;acyuta rusa -

indefatigable anger; ca a l so; sudurbharena mo s t u n b e arable;sampasyatah s o

observing; manah mi n d ; ur u k r a ma 0 gr e a ta c t o r; sidate be c o m es despondent;
me m y .

0 great actor, my Lord, all these poor creatures are constantly perplexed by
hunger, thirst, severe cold, secretion and bile, attacked by coughing winter,
blasting summer, rains and many other disturbing elements, and overwhelmed by
strong sex urges and indefatigable anger. I take pity on them, and I am very much
aggrieved for them.
03.09.10 Brahma to Srf. Krsna
ahny aprtarta k-arana nisi nihsayana
nana manoratha cI-hiya ksana b-hagna n-icIrah
cIaivahatartha r-acana rsayo pi deva
yusmat p-rasanga vi-mukha iha samsaranti
ahni du r i ng t he daytime;aprta en g a g e d;arta di s t r e s sing engagement;
karanah se n ses;nisi at n i g h t ; nihsayanah in s o m n i a;nana v a r i o u s ;
manoratha me n t al speculations;dhiya by i n t e l l i g e nce;ksana co n s t a ntly;
bhagna br o k e n; nicIrah sl e e p;cIaiva su p e r h u m a n;ahata ar-tha fr u s t r a ted;
racanah pl a n s; rsayah gr e a t sages; api al s o; deva 0 my L o r d ;yu s mat Y o u r
Lordships; prasanga to p i c ; vimukhah tu r n e d a gainst;iha in t h i s ( m a t e rial
world); samsaranti d o r o t a t e .

Such nondevotees engage their senses in very troublesome and extensive work,
and they suffer insomnia at night because their intelligence constantly breaks their
sleep with various mental speculations. They are frustrated in all their various
plans by supernatural power. Even great sages, if they are against Your
transcendental topics, must rotate in this material world.

03.30.00 Kapiladeva to Devahuti

j antur vai bhava etasmin
yam yam yonim anuvraj et
tasyam tasyam sa labhate
nirvrtim na viraj yate
jantuh th e l i v i ng entity; vai ce r t a i n l y;bhave in worldly existence; etasmin
this; yam yam wh a t e v e r;yonim sp e c i e s;anuvrajet he m a y o b t a in;tasyam
tasyam in t h a t; sah he ; la b h ate ac h i e v e s;nirvrtim sa t i s f a ction;na n o t ;
viraj yate is averse.

The living entity, in whatever species of life he appears, finds a particular type of
satisfaction in that species, and he is never averse to being situated in such a
condition.

00.29.29 ¹rada Muni to King Pracinabarhi

kvacit puman kvacic ca stri
kvacin nobhayam ancIha cIhih -

devo manusyas tiryag va

yatha karma g-unam b-havah
kvacit so m e t i mes;puman ma l e ; kv acit so m e t i m e s;ca al s o ;stri f e m a l e ;
kvacit so m e t i mes;na no t ; ub h a yam bo t h ; an c Iha b l i n d ; d h ih h e w h o s e
intelligence; devah de m i g o d; manusyah hu m a n b e i n g; tiryak a n i m a l , b i r d ,
beast; va or; ya tha ac c o r d i ng t o;karma of a c t i v i t i e s;gunam th e q u a l i t i e s;
bhavah birth.
Covered by the mode of ignorance in material nature, the living entity is
sometimes male, sometimes female, sometimes an eunuch, sometimes a human
being, sometimes a demigod, sometimes a bird, an animal, and so on. In this way
he is wandering within the material world. His acceptance of different types of
bodies is brought about by his activities under the influence of the modes of
nature.

03.30.05 Kapiladeva to Devahuti

naraka sth-o 'pi deham vai
na pumams tyaktum icchati
narakyam nirvrtau satyam
deva ma-ya vim-ohitah
naraka in h e l l; sthah si t u a t e d;api ev e n ;de ham bo d y ; v a i i ndeed; na n o t ;
puman pe r s on; tyaktum to l e a v e;icchati wi s h e s ;narakyam hellish; nirvrtau
enjoyment; satyam wh e n e x i s ting;deva may-a by t he ill us ory energy of Visnu;
vimohitah deluded.

The conditioned living entity is satisfied in his own particular species of life; while
deluded by the covering influence of the illusory energy, he feels little inclined to
cast off his body, even when in hell, for he takes delight in hellish enjoyment.

03.30.07 Kapiladeva to Devahuti

sanda hyamana sarva-nga
esam udvahanadhina
karoty aviratam mudho
du ritani durasayah
sandahyamana bu r n i n g; sarva al l ; an g ah hi s l i m b s ;esam th e s e family
members; udvahana fo r m a i n t a ining; adhina wi t h a n x i e t y;karoti h e p e r f o r m s ;
aviratam al w a y s;mudhah th e f o o l; duritani si n f u l a c t i v i t i es;durasayah e v i l -
minded.

Although he is always burning with anxiety, such a fool always performs all kinds
of mischievous activities, with a hope which is never to be fulfilled, in order to
maintain his so-called family and society.

03.30.06 Kapiladeva to Devahuti

atmaj aya sutagara-
pasu dravina -bandhus-u
nirudha mula hrd-aya -

atmanam bahu manyate

atma bo d y;j aya wi f e ; suta ch i l d r e n ;agara ho m e ; pa su an i m a l s ;dravina

wealth; bandhusu in f r i e n ds; nirudha-mula d e e p - r o o ted; hrdayah h i s h e a r t ;
atmanam hi m s e lf; bahu h i g h l y ; ma nyate h e t h i n k s .
Such satisfaction with one's standard of living is due to deep rooted attraction for
body, wife, home, children, animals, wealth and friends. In such association, the
conditioned soul thinks himself quite perfect.

03.30.09 Kapiladeva to Devahuti

grhesu kuta d-harmesu
duhkha ta-ntresv atandritah
kurvan duhkha pr-atikaram
sukhavan manyate grhi

grhesu in familylife; kuta dh-armesu in v o l v i ng the p r a c tice offalsehood;duhkha

tantresu sp r eading miseries;atandritah at t e n t i v e;kurvan do i n g ; du h kha
pratikaram co u n t e r a ction of miseries;sukha vat -as happiness; manyate thinks;
grhi the householder.

The attached householder remains in his family life, which is full of diplomacy and
politics. Always spreading miseries and controlled by acts of sense gratification, he
acts just to counteract the reations of all his miseries, and if he can successfully
counteract such miseries, he thinks that he is happy.

03.30.11 Kapiladeva to Devahuti

vartayam lupyamanayam
arabdhayam punah punah
lobhabhibhuto ni hsat tvah
pararthe kurute sprham
vartayam wh e n h is occupation;lupyamanayam is h a m p e red;arabdhayam
undertaken;
punah punah again and again;
/obha by greed;abhibhutah
overwhelmed; nihsattvah ru i n e d ; para arthe -f or the wealth ofo t h e rs; kurute
sprham he longs.

When he suffers reverses in his occupation, he tries again and again to improve
himself, but when he is baffled in all attempts and is ruined, he accepts money
from others because of excessive greed.

03.30.10-16 Kapiladeva to Devahuti

tatrapy aj ata nirvedo-
bhriyamanah svayam bhrtaih
j arayopatta vairupy-o
maranabhimukho grhe
aste 'vamaty opany astam
grha pala iva-haran
amayavy apradiptagnir
a2paharo '2pa cesti tah-
vayunotkramatottarah
kapha samruddh-a nadi kah-
kasa svasa krtay-asah-
kanthe ghura ghurayate-
 tatra th e r e;api al t h o u g h;ajata no t a r i s e n;nirvedah av e r s i o n;bhriyamanah
being maintained; svayam by h i m s e l f;bhrtaih by t h o s e who were maintained;
jaraya by o l d a ge;upatta ob t a i n e d;vairupyah de f o r m a t i o n;marana d e a t h ;
abhimukhah ap p r o a ching;grhe at h o m e . aste h e r e m a i n s;avamatya
negligently; upanyastam what is placed;grha p-alah a dog;iva li k e; aharan
eating; amayavI di s e ased;apradIpta v-ayuna by a i r; ut k ramata b u l g i n g o u t ;
uttarah hi s e yes;kapha wi t h m u c u s ; samruddha co n g e s ted;nadikah h i s
windpipe; kasa co u g h i n g;svasa br e a t h i n g;krta do n e ; ay a sah d i f f i c u l t y ;
kanthe in the throat; ghura gh-urayate he produces a sound like ghura-ghura.

The foolish family man does not become averse to family life although he is
maintained by those whom he once maintained. Deformed by the influence of old
age, he prepares himself to meet ultimate death. (19)

Thus he remains at home just like a pet dog and eats whatever is so negligently
given to him. Afflicted with many illnesses, such as dyspepsia and loss of appetite,
he eats only very small morsels of food, and he becomes an invalid, who cannot
work any more. (15)

In that diseased condition, one s eyes bulge due to the pressure of air within, and
his glands become congested with mucus. He has difficulty breathing, and upon
exhaling and inhaling he produces a sound like "ghura-ghura", a rattling within
the throat. (16)

03.30.18 Kapiladeva to Devahuti

ev am kutumba bhara-ne
vy aprtatmaj itendriy ah
mriyate rudatam svanam
u ru vedan-ayasta dhIh-
evam th u s; kutumba bharan-e in m a i n t a ining a family; vyaprta en g r o s s ed;
atma his min d; ajita un c o n t r o l l e d;indriyah hi s s e n s es;mriyate h e d i e s ;
rudatam wh i l e c ry in g;svanam hi s r e l a tives;uru gr e a t;vedanaya w i t h p a i n ;
asta be reft of; dhIh co n s c i o u s ness.

Thus the man, who engaged with uncontrolled senses in maintaining a family, dies
in great grief, seeing his relatives crying. He dies most pathetically, in great pain
and without consciousness.

03.31.00 Kapiladeva to Devahuti

jIvo hy asyanugo deho
bhutendriya mano m-ayah-
tan nirodho -'sya
maranam
avirbhavas tu sambhavah

j Ivah the living entity; hi in d e e d ;asya of h i m ; an u g ah su i t a b l e;dehah b o d y ;

bhuta gr o ss material elements;indriya se n s e s;manah mi n d ; ma y ah m a d e o f ;
tat of t he body; nirodhah de s t r u c t i o n;asya of t h e l i v i ng entity;maranam
death; avirbhavah ma n i f e s tation;tu bu t ; sa m bhavah b i r t h .

In this way the living entity gets a suitable body with a material mind and senses,
according to his fruitive activities. When the reaction of his particular activity
comes to an end, that end is called death, and when a particular type of reaction
begins, that beginning is called birth.

03.32.38 Kapiladeva to Devahuti

jivasya samsrtir bahvir
avidya ka-rma nir-mitah
yasv anga pravisann atma
na veda gatim atmanah

jivasya of t he l i v i ng entity;samsrtih co u r s es of material existence; bahvih

many; avidya in i g n o r a n ce;karma by w o r k ; ni r m i t ah pr o d u c e d yasu
; into
which; anga My d e ar mot h e r;pravisan en t e r i n g;atma th e l i v i n g e nt it y; na
not; veda un d e r s tands;gatim th e m o v e m e nt; atmanah o f h i m s e l f .

These are varieties of material existence for the living entity according to the work
he performs in ignorance or forgetfulness of his real identity. My dear mother, if
anyone enters into this forgetfulness, he is unable to understand where his
movements will end.

02.03.19 Saunaka Rsi to Suta Gosvami

sva vid va-rah-ostra khara-ih
samstutah purusah pasuh
na yat karna -pathop-eto
j atu nama gadagraj ah
sva a dog; vit varaha -t he vi l l a ge hog who eats stool;ustra th e c a m e l;
kharaih an d by t he asses;samstutah pe r f e ctly praised;purusah a p e r s on;
pasuh an i m a l; na never;yat of him;karna ear;patha path;upetah
reached; j atu at any time; nama th e h o l y n a m e;gadagraj ah Lo r d K r s n a, the
deliver from all evils.

Men who are like dogs, hogs, camels and asses praise those men who never listen
to the transcendental pastimes of Lord Sri Krsna, the deliverer from evils.

02.03.20 Saunaka Rsi to Suta Gosvami

bile batorukrama vikrama-n ye
na srnvatah karna pute nar-asya
jihvasati dardurikeva suta
na copagayaty urugaya gathah -

bile sn a ke holes;bata li k e ; ur u k r a ma th e L o r d , w ho a cts marvelously;

vikraman pr o w e s s;ye al l t h e s e;na ne v e r ;srnvatah he a r d ;ka rna pute t h e -
earholes; narasya of t he man;jihva to n g u e ;asati us e l e s s;
dardurika of the
frogs; iva ex a c tl y l i k e t ha t; suta 0 Su t a G o s vami;na ne v e r ;ca a l s o ;
upagayati ch a n ts loudly;urugaya wo r t h s i n g i n g;gathah s o n g s .

One who has not listened to the messages about the prowess and marvelous acts of
the Personality of Godhead and has not sung or chanted loudly the worthy songs
about the Lord is to be considered to possess earholes like the holes of snakes and
a tongue like the tongue of a frog.

02.03.21 Saunaka Rsi to Suta Gosvami

bharah param patta kir-itaj ustam
apy uttamangam na namen mukundam
savau karau no kurute saparyam
harer lasat kan-cana kan-kanau va
bharah a great burden;param he a v y;patta si l k ; ki r i t a tur b a n ju ; stam
dressed with; api ev e n; uttama u p p e r ; an gam pa r t s of t he body;na n e v e r ;
namet bow d o w n; mukundam Lo r d K r s n a, the deliverer;savau de a d bodies;
karau ha n d s; no do n o t ; ku r u te do ; sa p a ryam wo r s h i p i n g ;hareh o f t h e
Personality of Godhead; lasat gl i t t e r i n g;kancana ma d e of gold;kankanau
bangles; va ev en though.

The upper portion of the body, though crowned with a silk turban, is only a heavy
burden if not bowed down before the Personality of Godhead who can award
mukti [freedom]. And the hands, though decorated with glittering bangles, are like
those of a dead man if not engaged in the service of the Personality of Godhead
Hari.

02.03.22 Saunaka Rsi to Suta Gosvami

barhayite te nayane naranam
lingani visnor na ni riksato y e
padau nrnam tau drumaj anma bhaj au-
ksetrani nanuvrajato harer yau
barhayite li k e p l u m es of a peacock;te th o s e;nayane ey e s;naranam o f m e n ;
lingani fo r m s ; visnoh of t h e P ersonality of Godhead;na do e s not;niriksatah
look upon; ye al l s u c h;padau le g s ;nrnam of m e n ; t au t h o s e ; dr u maj anma
beingborn of the tree; bhajau li k e t h a t; ksetrani ho l y p l a c e s;na n e v e r ;
anuvraj atah goes after; hareh of the Lord;yau which

The eyes which do not look at the symbolic representations of the Personality of
Godhead Visnu [His forms, name, quality, etc.] are like those printed on the
plumes of the peacock, and the legs which do not move to the holy places [where
the Lord is remembered] are considered to be like tree trunks.
02.03.23 Saunaka Rsi to Suta Gosvami
j ivan chavo bhagavatanghri r-enum
najatu martyo 'bhilabhetayas tu
sri v-isnu p-adya manuj as tulasyah
svasan chavo yas tu na veda gandham
j ivan wh i l e l i v i n g; savah a d e ad body;bhagavata an-ghri re-num th e d ust of the
feet of a pure devotee; na ne v e r;j atu at a n y t i m e ;martyah m o r t a l ;
abhilabheta pa r t i c u larly received;yah a p e r s o n;tu bu t ; sr i w i t h o p u l e n c e ;
visnu pa-dyah of t he lotus feet of Visnu; manuj ah a d e s c endant of Manu (a
man); tulasyah leaves of the tulasi tree; svasan wh i l e b reathing;savah st i l l a
dead body;yah who; tu but;na veda never experienced;gandham the aroma.

The person who has not at any time received the dust of the feet of the Lord's pure
devotee upon his head is certainly a dead body. And the person who has never
experienced the aroma of the tulasi leaves from the lotus feet of the Lord is also a
dead body, although breathing.

02.03.20 Saunaka Rsi to Suta Gosvami

tad asma sara-m hrdayam batedam
yad grhyamanair hari nama -dhey-aih
na vikriyetatha yada vikaro
netrej alam gatra ruhe-su harsah
tat th a t; asma saram -is st eel-framed; hrdayam he a r t; bata idam ce r t a i n ly t ha t;
yat which; grhyamanaih in s p i t e of chanting;hari nama -t he ho ly name of the
Lord; dheyaih by c o n c e ntration of the mind;na do e s n o t; vikriyeta c h a n g e ;
atha th u s; yada wh e n ; vi k a r ah re a c t i o n;netre in t h e e y e s;j alam t e a r s ;
gatra ruhes-u at the pores;harsah er u p t i o ns of ecstasy.

Certainly that heart is steel-framed which, in spite of one s chanting of the holy
name of the Lord with concentration, does not change when ecstasy takes place,
tears fill the eyes and the hairs stand on end.

01.17.38-39 Suta Gosvamf. to Saunaka Rsi

suta uvaca
abhyarthitas tada tasmai
sthanani kalaye dadau
dyutam panam striyah suna
yatradharmas catur vidhah-
punas ca yacamanaya
j ata rupam a-dat prabhuh
tato 'nrtam madam kamam
raj o vairam ca pancamam
sutah uvaca Su ta Gosvami said;abhyarthitah th u s b e i ng petitioned;tada a t
that time; tasmai un t o h i m ; st hanani pl a c e s;kalaye to t h e p e r sonality of Kali;
dadau ga ve him permission; dyutam ga m b l i n g;panam dr i n k i n g ;striyah
illicit association with women; suna an i m a l s laughter;yatra w h e r e v e r ;
adharmah si n f ul activities;catuh vidhah fo - ur kinds of. punah a g a i n ; ca a l s o ;
yacamanaya to the beggar; j ata r-upam go l d; adat ga v e a way;prabhuh t h e
King; tatah wh e r e b y;anrtam fa l s e h o o d;madam in t o x i c a t i o n;kamam l u s t ;
rajah on a c c ount of a passionate mood;vairam en m i t y ; ca al s o ;pa ncamam
the fifth one.

Suta Gosvami said: Maharaja Pariksit, thus being petitioned by the personality of
Kali, gave him permission to reside in places where gambling, drinking,
prostitution and animal slaughter were performed. (38)

The personality of Kali asked for something more, and because of his begging, the
King gave him permission to live where there is gold because wherever there is
gold there is also falsity, intoxication,lust, envy and enmity. (39)

11.25.32-33 SrI. Krsna to Uddhava

etah samsrtayah pumso
guna kar-ma niba-ndhanah
yeneme nirjitah saumya
gunaj ivena citta jah
bhakti yoge-na man nisth-o
mad bha-vaya prapadyate
etah th e se;samsrtayah cr e a t ed aspects of existence; pumsah of a liv i ng being;
guna with the material qualities; karma an d w o r k ; ni b andhanah co n n e c t e d;
yena by w h o m; ime th e s e nirjitah
; ar e c o n q u e red;saumya 0 ge n t l e U d d h a va;
gunah the modes of nature; j ivena by a liv i ng entity; citta jah w h i c h a r e
manifested from the mind; bhakti yogen-a th r o u gh the process of devotional
service; mat nistha-h de d icated to Me;mat bhav-aya of l o ve for Me;prapadyate
receives the qualification.

0 gentle Uddhava, all these different phases of conditioned life arise from work
born of the modes of material nature. The living entity who conquers these modes
manifested from the mind, can dedicate himself to Me by the process of devotional
service and thus attain pure love for Me. (32)

tasmad deham imam labdhva

j nana vij
nana -sambha-vam
guna sangam -vinirdhuya
mam bhaj antu vicaksanah
tasmat th e r e fore;deham bo d y ; im am th i s ;la b d hva ha v i n g o b t a ined;
j nana
of theoretical knowledge; vijnana an d r e a l ized knowledge;sambhavam th e p l a c e
of generation; guna sangam -association with the modes of nature; vinirdhuya
washing out completely; mam Me ; bh aj antu th e y s h o u ld wo r s hip;vicaksanah
persons who are very intelligent.

Therefore, having achieved this human form of life, which allows one to develop
full knowledge, those who are intelligent should free themselves from all
contamination of the modes of nature and engage exclusively in loving service to
11.12.21 Srf. Krsna to Uddhava
yasminn idam protam asesam otam
pato yatha tantu vi-tana sa-msthah
ya esa samsara ta-ruh puranah
karmatmakah puspa ph-ale prasute
yasmin in whom; idam th i s u n i v e r se;protam wo v e n c r o sswise;asesam t h e
whole; otam an d l e n g thwise;patah a c l o t h;ya tha ju s t l i k e ; ta ntu o f t h e
threads; vitana in t he e xpansion;samsthah si t u a t e d;yah th a t w h i c h ; esah
this; samsara of m a t e r i al existence;taruh th e t r e e; puranah ex i s t i ng since time
immemorial; karma to w a r d f r u i t i ve activities;atmakah na t u r a l ly inc li ned;
puspa the firstresult, blossoming; phale an d t he f ru i t;prasute b e i n g p r o d u c e d .

Just as woven cloth rests on the expansion of lengthwise and crosswise threads,
similarly the entire universe is expanded on the lengthwise and crosswise potency
of the Supreme Personality of Godhead and is situated within Him. Th e
conditioned soul has been accepting material bodies since time immemorial, and
these bodies are like great trees sustaining one s material existence. Just as a tree
first blossoms and then produces fruit, similarly the tree of material existence,
one's material body, produces the various results of material existence. <check
text>

11.12.22-23 Srf. Krsna to Uddhava

dve asya bij e sata mu2as -tri na2ah-
panca skand-hah panca rasa p-rasu-tih
dasai ka sakho -dvi suparn-a nidas-
tri va2ka2-o dvi pha2o -'rkam pravistah
adanti caikam phalam asya grdhra
grame cara ek-am aranya vasah-
hamsa ya ekam bahu rupam ij -yair
maya mayam -veda saveda vedam
dve tw o; asya of t h i s t r e e;bj ie se e ds;sata hu n d r e d s;mulah of r o o t s ;tr i
three; nalah lo w e r t r u n k s;panca fi v e ; skandhah up p e r t r u n k s;panca f i v e ;
rasa saps;prasutih pr o d u c i n g;dasa te n ; eka pl u s o n e ; sakhah br a n c h e s ;
dvi tw o ; suparna of b i r d s ; nzdah a n e s t;tri th r e e ;va 2ka2ah ty p es of bark;
dvi tw o ; phalah fr u i t s ;ar k am th e s u n ; pr a vistah ex t e n d i ng int o;adanti t h e y
eat or enjoy; ca al s o;ekam on e ;ph a lam fr u i t ; as ya of t h i s t r e e;grdhrah
those who are lusty for material enjoyment; grame in h o u s e h o lder life;carah
living; ekam an o t h e r; aranya in t h e f o r e s t;vasah th o s e who live;hamsah
swanlike men, saintlypersons;yah o n e w h o ; ek am on e o n l y , t he Supersoul;
bahu rupam a-ppearing in many forms;ijyaih by t h e h e lp of tho se who are
worshipable, the spiritual masters; maya mayam -producedby the potency of the
Supreme Lord; veda kn o w s ; sah su c h a p e rson;veda kn o w s ; vedam t h e
actual meaning of the Vedic literature.

This tree of material existence has two seeds, hundreds of roots, three lower
trunks and five upper trunks. It produces five flavors and has eleven branches and
a nest made by two birds. The tree is covered by three types ofbark, gives two
fruits and extends up to the sun. Those lusty after material enjoyment and
dedicated to family life enjoy one of the tree s fruits, and swanlike men in the
renounced order of life enjoy the other fruit. One who with the help of the bona
fide spiritual masters can understand this tree to be a manifestation of the potency
of the one Supreme Truth appearing in many forms actually knows the meaning of
the Vedic literature. (22/23)

11.12.20 Sri Krsna to Uddhava

evam gurupasanayaika bha-ktya
vidya kut-harena sitena dhirah
vivrscyaj ivasayam apramattah
sampadya catmanam atha tyaj astram
evam th us (wi th t he kno wl e dge I have given you); guru of t h e s p i r i t u al master;
upasanaya developed by worship;eka unalloyed;bhaktya by loving devotional
service; vidya of k n o w l e d g e;kutharena by t h e a x;sitena sh a r p;dhirah o n e
who is steady by knowledge; vivrscya cu t t i n g d o w n;j iva of t h e l i v i ng entity;
asayam the subtle body (filled with designations created by the three modes of
material nature); apramattah be i n g v ery careful in spiritual life;sampadya
achieving; ca an d ; at manam th e S u p r e me Personality of Godhead;atha t h e n ;
tyaj a you should give up; astram th e m e a ns by which you achieved perfection.

With steady intelligence you should develop unalloyed devotional service by

careful worship of the spiritual master, and with the sharpened axe of
transcendental knowledge you should cut off the subtle material covering of the
soul. Upon realizing the Supreme Personality of Godhead, you should then give up
that ax of analytic knowledge.

ll.l l .0 5 Srf. Krsna to Uddhava

atha baddhasya muktasya
vailaksanyam vadami te
viruddha dharmi-nos tata
sthitayor eka dharmini-
atha th u s; baddhasya of t he c on d i t i o ned soul;muktasya of t h e l i b e rated
Personality of Godhead; vailaksanyam di f f e r e nt characteristics;vadami I w i l l
now speak; te un t o y o u; viruddha op p o s i n g;dharminoh wh o s e t wo natures;
tata My d e ar Uddhava;sthitayoh of t h e t wo w ho a re situated;e ka dharmini -in
the one body which manifests their different characteristics.

Thus, My dear Uddhava, in the same material body we find opposing

characteristics, such as great happiness and misery. That is because both the
Supreme Personality of Godhead, who is eternally liberated, as well as the
conditioned soul are within the body. I shall now speak to you about their
different characteristics.

ll.l l .0 6 Srf. Krsna to Uddhava

suparnav etau sadrsau sakhayau
yadrcchayaitau krta n-idau cavrkse
ekas tayoh khadati pippalannam
anyo niranno 'pi balena bhuyan
suparnau tw o b i r d s; etau th e s e;sadrsau si m i l a r; sakhayau f r i e n d s ;
yadrcchaya by c h a nce;etau these two; krta ma d e ; nidau a n e s t;ca a n d ;
vrkse in a tree; ekah on e ; ta yoh of t h e t w o ; kh a dati is e a t i n g;pippala o f t h e
tree; annam th e f ru i t s; anyah th e o t h e r; nirannah no t e a t i n g;api a l t h o u g h ;
balena by strength; bhuyan He i s s up erior.

By chance, two birds have made a nest together in the same tree. The two birds are
friends and are of similar nature. One of them, however, is eating the fruits of the
tree, whereas the other, who does not eat the fruits, is in a superior position, due
to His potency.

ll.l l .0 7 Srf. Krsna to Uddhava

atmanam anyam ca sa veda vidvan
apippa2ado na tu pippa2adah
yo 'vidyaya yuk sa tu nitya badd-ho
vidya mayo -yah sa tu nitya mukta-h
atmanam Hi m s e l f; anyam th e o t h e r; ca al s o ;sah He ; ve da kn o w s ; vi d v an
being omniscient; apippala adah -not eating the fruits of the tree;na no t ; t u
but; pippala adah -the one who is eating the fruits of the tree; yah w h o ;
avidyaya wi t h i g n o r a nce;yuk fi l l e d ;sah he ; tu in d e e d ;ni t ya e t e r n a l l y ;
baddhah conditioned;vidya mayah full of perfect knowledge;yah who; sah
he; tu in d e e d;nitya et e r n a l l y;muktah li b e r ated.

The bird who does not eat the fruits of the tree is the Supreme Personality of
Godhead, who by His omniscience perfectly understands His own position and
that of the conditioned living entity, represented by the eating bird. That living
entity, on the other hand, does not understand himself or the Lord. He is covered
by ignorance and is thus called eternally conditioned, whereas the Personality of
Godhead, being full of perfect knowledge, is eternally liberated.

00.29.09 ¹rada Muni to King Pracznabarhi

a stirya darbhaih prag agraih -
kartsnyena ksiti mandalam-
stabdho brhad vadhan m-ani
karma navaisi yat param
tat karma hari tosam ya-t
 sa vidya tan matir yaya
astirya ha v i ng covered;darbhaih by k u s a grass;prak agraih w i t h t h e p o i n t s
facing east; kartsnyena al t o g e ther;ksiti mandalam th e s u r f a ce of the world;
stabdhah pr o ud u ps tart; brhat gr e a t;vadhat by k i l l i n g ; ma nt t h i n k i n g
yourself very important; karma ac t i v i t y;na avaisi yo u d o n ot k n o w; y a t
which; param su p r e m e;tat th a t ; ka r ma ac t i v i t y ;ha ri to-sam sa t i s fying the
Supreme Lord;yat w h i c h ; sa th a t ; vi d ya ed u c a t i o n;tat u n t o t h e L o r d ;
matih co n s c iousness;yaya b y w h i c h .

My dear King, the entire world is covered with the sharp points of kusa grass, and
on the strength of this you have become proud because you have killed various
types of animals in sacrifices. Because of your foolishness, you do not know that
devotional service is the only way one can please the Supreme Personality of
Godhead. You cannot understand this fact. Your only activities should be those
that can please the Personality of Godhead. Our education should be such that we
can become elevated to Krsna consciousness.

03.09.06 Brahma to SrI. Krsna

tavad bhayam dravina deha -suhrn -nimit-tam
sokah sprha parlbhavo vlpu2as ca 2obhah
tavan mamety asad avag-raha arti mu2am-
yavan na te 'nghrim abhayam pravrnita lokah
tavat un t il t h e n; bhayam fe a r ;dr avina we a l t h ;deha bo d y ; su h rt r e l a t i v e s ;
nimittam fo r t he m a t ter of;sokah la m e n t a t i o n;sprha de s i r e;paribhavah
paraphernalia; vipu2ah ve ry great; ca a l s o; 2obhah av a r i c e;tavat u p t o t h a t
time; mama mi n e ; iti thu s ;as at pe r i s h a b l e;avagrahah un d e r t a k i n g;arti
mulam fu l l of anx ie ties;yavat as l o ng as;na do n o t ; te Yo u r ; an g h r im
abhayam sa fe lotus feet;pravrnita ta k e s he lter;lokah th e p e o p le of the world.

0 my Lord, the people of the world are embarrassed by all material anxieties — they
are always afraid. They always try to protect wealth, body and friends, they are
filled with lamentation and unlawful desires and paraphernalia, and they
avariciously base their undertakings on the perishable conceptions of "my" and
"mine". As long as they do not take shelter of Your safe lotus feet, they are full of
such anxieties.

00.09.09 Dhruva Maharaja to Prsnigarbha

nunam vimusta matayas -tava mayaya te
yetvam bhavapyaya vimoksa-nam anya hetoh -

arcanti kaipaka tarum ku-napopabhogyam

icchanti yat sparsajam niraye 'pi nrnam
nunam ce r t ainly; vimusta matayah t- h o se who have lost their righti n t e l l i gence;
tava Yo u r; mayaya by t h e i nf lu e n ce of the illusory energy;te th e y ;ye w h o ;
tvam Yo u; bhava fr o m b i r t h ; ap yaya an d d e a t h;vimoksanam th e c a u se of
liberation; anya hetoh fo r o t h er pur p o ses;arcanti wo r s h i p ; ka lpaka t-arum w h o
are like the desire tree; kunapa of t h i s dead body;upabhogyam s e n s e
gratification; icchanti th e y d e s ire;yat th a t w h i c h; sparsaj am de r i v e d by touch
sensation; niraye in h e l l; api ev e n ;nr n am f o r p e r s o n s .

Persons who worship You simply for sense gratification of this bag of skin are
certainly influenced by Your illusory energy. In spite of having You, who are like a
desire tree and are the cause of liberation from birth and death, foolish persons,
such as me, desire benedictions from You for sense gratification, which is available
even for those who live in hellish conditions.

00.09.07 Dhruva Maharaja to Prsnigarbha

ekas tvam eva bhagavann idam atma sak-tya
may akhy ay oru gun-ay a mahad ady -ases-am
srstvanuvisya purusas tad asa-d gun-esu
naneva darusu vibhavasuvad vibhasi
ekah on e; tvam yo u ; eva ce r t a i n l y;bhagavan 0 my L o r d ; id am t h i s m a t e r i a l
world;atma sakt-ya by Your own potency;maya akhy-aya of the name maya;
uru gr e a tly powerful;gunaya co n s i s t i ng of the modes of nature;m ahat adi -t h e
mahat-tattva, etc.; asesam un l i m i t e d; srstva af t e r c reating;anuvisya th e n a f t e r
entering; purusah th e S upersoul;tat of m a y a ;asat gunesu -into the temporarily
manifested qualities; nana va r i o u s ly;iva as i f ; da r usu in t o p i e c es of wood;
vibhavasu vat -just like fire; vibhasi Yo u a p p e ar.

My Lord, You are the Supreme One, but by Your different energies You appear
differently in the spiritual and material worlds. You create the total energy of the
material world by Your external potency, and after creation You enter within the
material world as the Supersoul. You are the Supreme Person, and through the
temporary modes of material nature You create varieties of manifestation, just as
fire, entering into wood of different shapes, burns brilliantly in different varieties.

00.09.06 Dhruva Maharaja to Prsnigarbha

dhruva uvaca
yo 'ntah pravisya mama vacam imam prasuptam
sanj Ivayaty akhila sakti dh-arah -sva dhamna-
anyams ca hasta carana -sravana -tvag ad-m -

pranan namo bhagavate purusaya tubhyam

dhruvah uvaca Dhruva Maharaja said; yah the Supreme Lord who; antah
within; pravisya en t e r i n g;mama my ; va c am wo r d s ;im am a l l t h e s e ;
prasuptam which are all inactive or dead; sanjivayati re j u v e n a tes;akhila
universal; ssakti en e r g y;dharah po s s e ssing;sva dhamna -by His internal
potency; anyan ca ot h e r l i m bs also;hasta li k e h a n d s; carana le g s ;sravana
ears; tvak sk i n; adin an d s o o n; pr a nan li f e f o r c e;namah le t m e o f f er my
obeisances; bhagavate un to t he Supreme Personality of Godhead;purusaya t h e
Supreme Person; tubhyam u n t o Y o u .
Dhruva Maharaja said: My dear Lord, You are all-powerful. After entering within
me, You have enlivened all my sleeping senses — my hands, legs, ears, touch,
sensation, life force and especially my power of speech. Let me offer my respectful
obeisances unto You.

06.00.33 Prajapati Daksa to Sri Visnu

yo nugrahartham bhaj atam pada m-ulam
anama ru-po bhagavan anantah
namani rupani caj anma ka-rmabhir
bhej e sa mahyam paramah prasidatu
yah wh o ( t he Supreme Personality of Godhead);anugraha ar-tham t o s h ow Hi s
causeless mercy; bhaj atam to t he devotees who always render devotional service;
pada mu-lam to H is transcendental lotus feet;anama wi t h n o m a t e r ial name;
rupah or material form; bhagavan the Supreme Personality of Godhead;
anantah un l i m i t e d, all-pervading and eternally existing;namani tr a n s c e ndental
holy names; rupani Hi s t r a n s cendental forms;ca al s o;j anma karm-abhih w i t h
His transcendental birth and activities; bhej e ma n i f ests; sah He ; ma h yam u n t o
me; paramah the Supreme;prasidatu may He be merciful.

The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid

of all material names, forms and pastimes, and who is all-pervading, is especially
merciful to the devotees who worship His lotus feet. Thus He exhibits
transcendental forms and names with His different pastimes. May that Supreme
Personality of Godhead, whose form is eternal and full of knowledge and bliss, be
merciful to me.

CHAPTER NINE
Characteristics of the Fortunate Soul
bhagyavaj-jiva laksanam

10.10.28 Brahma to Srf. Krsna

antar bhave 'n-anta bhavantam eva
hy atat tyajanto mrgayanti santah
asantam apy anty ahim antarena
santam gunam tam kim u yanti santah
antah bhave -within the body; ananta 0 unlimited Lord; bhavantam Yo u r s e lf;
eva indeed; hi ce r t a i n l y;atat ev e r y t h i ng separate from You;tyaj antah
rejecting; mrgayanti se a r ch out;santah th e s a i nt ly devotees;asantam u n r e a l ;
api ev e n; anti pr e s e nt nearby;ahim (t h e i l l u s i on of) a snake;antarena
without (negating); santam re a l;gunam th e r o p e ; tam th a t ;k im u w h e t h e r ;
yanti ap p r e c iate;santah pe r s o ns who are spiritually situated.

0 unlimited Lord, the saintly devotees seek You out within their own bodies by
rejecting everything separate from You. Indeed, how can discriminating persons
appreciate the real nature of a rope lying before them until they refute the illusion
that it is a snake>

0 3.31.47 Kapiladeva to Devahuti (listed in GM Beng., not incl in En gl, but ¹ 4 6

is incl Kbut makes less sense in contextK
tasman na karyah santraso
na karpanyam na sambhramah
buddhvaj iva ga-tim dhiro
mukta sa-ngas cared iha

tasmat on a ccount of death;na no t ; ka r y ah sh o u l d b e d o n e;santrasah

horror; na no t ; ka r p anyam mi s e r l i n e ss;
na no t ; sa m bhramah ea g e r ness for
material gain; buddhva re a l i z ing;j iva gat-im th e t r ue nature of the living entity;
dhirah st e a dfast;mukta san-gah fr ee from attachment;caret o n e s h o u ld mo v e
about; iha i n t h i s w o r l d .

Therefore, one should not view death with horror, nor have recourse to defining
the body as soul, nor give way to exaggeration in enjoying the bodily necessities of
life. Realizing the true nature of the living entity, one should move about in the
world free from attachment and steadfast in purpose.

00.20.29 Siva to Pracetas

sva dhar-ma nisth-ah sataj anmabhih puman
virincatam eti tatah param hi mam
avyakrtam bhagavato 'tha vaisnavamm
padam yathaham vibudhah kalatyaye
sva dharm-a nistha-h one who is situated in his own dharma, or occupation; sata
j anmabhih for one hundred births; puman a l i v i n g e nt it y;virincatam t h e p o s t
of Lord Brahma; eti ge t s;tatah th e r e a f t er;param ab o v e ;hi ce r t a i n l y;ma m
attains me; avyakrtam wi t h o u t d e v i a tion;bhagavatah un t o t he Supreme
Personality of Godhead; atha th e r e f o re;vaisnavam a p u r e devotee of the Lord;
padam po s t; yatha as ; ah a m I; vubudhah de m i g o ds;kala atyaye -after the
annihilation of the material world.

A person who executes his occupational duty properly for one hundred births
becomes qualified to occupy the post of Brahma, and if he becomes more qualified,
he can approach Lord Siva. A person who is directly surrendered to Lord Krsna, or
Visnu, in unalloyed devotional service is immediately promoted to the spiritual
planets. Lord Siva and other demigods attain these planets after the destruction of
this material world.

03.25.01 Kapiladeva to Devahuti

nanyatra mad bhagavatah
pradhana purusesva-rat
 atmanah sarva bhutanam
bhay am tiv ram nivartate
na no t; anyatra ot h e r w i s e;mat th a n M y s e l f;bhagavatah th e S up re me
personality of Godhead; pradhana p-urusa is-varat th e L o rd of both prakrti and
purusa; atmanah the soul; sarva b-hutanam of a ll liv i ng beings;bhayam f e a r ;
tivram te r r i b l e;nivartate is f o r s a ken.

The terrible fear of birth and death can never be forsaken by anyone who resorts to
any shelter other than Myself, for I am the almighty Lord, the Supreme Personality
of Godhead, the original source of all creation, and also the Supreme Soul of all
souls.

11.11.12-17 Sri. Krsna to Uddhava

prakrti sth-o 'py asamsakto
yatha kham savitanilah
vaisaradyeksayasanga
sitaya chinna sam-sayah
pratibuddha iva svapnan
nanatvad vinivartate

prakrti in the material world; sthah si t u a t e d;api ev e n t h o u g h;asamsaktah

completely detached from sense gratification; yatha ju s t a s;kham t h e s k y ;
savita th e sun; anilah th e w i n d ; va isaradya by m o s t e xp e rt;iksaya v i s i o n ;
asanga th r o u gh detachment; sitaya sh a r p e n ed;chinna cu t t o p i e c es;
samsayah do u b t s; pratibuddhah aw a k e n e d;iva li k e ; sv apnat fr o m a d r e a m;
nanatvat fr o m t he duality of variety of the material world; vinivartate o n e t u r n s
away or renounces.

Although the sky, or space, is the resting place of everything, the sky does not mix
with anything, nor is it entangled. Similarly, the sun is not at all attached to the
water in which it is reflected within innum erable reservoirs, and the mighty wind
blowing everywhere is not affected by the innumerable aromas and atmospheres
through which it passes. In the same way, a self-realized soul is completely
detached from the material body and the material world around it. He is like a
person who has awakened and arisen from a dream. With expert vision, sharpened
by detachment, the self-realized soul cuts all doubts to pieces through knowledge
of the self and completely withdraws his consciousness from the expansion of
material variety. (12-13)

yasya syur vita sankalp-ah

pranendriya rnano d-hiyam-
vrttayah sa vinirmukto
deha stho 'pi h-i tad gunaih -

yasya of whom; syuh th e y a re;vita fr e e d f r o m;sankalpah ma t e r i al desire;

prana of t he vital energy;indriya th e s e n ses;manah th e m i n d ; dh iyam a n d o f
intelligence; vrttayah th e f u n c t i o n s;sah su c h a person;vinirmuktah
completely freed; deha in t he b od y;sthah si t u a t e d;api ev e n t h o u g h;hi
certainly; tat of t h e b o d y;gunaih fr o m a ll of t he qualities.

A person is considered to be completely liberated from the gross and subtle

material bodies when all the functions of his vital energy, senses, mind and
intelligence are performed without material desire. Such a person, although
situated within the body, is not entangled. (10)

yasyatma himsyate himsrair

yena kincid yadrcchaya
arcyate va kvacit tatra
na vyatikriyate budhah

yasya of whom; atma th e b o d y; himsyate is a t t a c ked;himsraih b y s i n f u l

people or violent animals; yena by s o m e o ne;kincit so m e w h a t;yadrcchaya
somehow or other; arcyate is w o r s h i p e d;va or ; kv a c it so m e w h e r e;tatra
therein; na no t ; vy a tikriyate is t r a n s f o rmed or affected;budhah o n e w ho i s
intelligent.

Sometimes for no apparent reason one's body is attacked by cruel people or violent
animals. At other times and in other places, one will suddenly be offered great
respect or worship. One who does not become angry when attacked nor satisfied
when worshiped is actually intelligent. (15)

na stuvita na nindeta
kurvatah sadhv asadhu va
vadato guna dosab-hyam
varj itah sama drn m-unih
na stuvita do e s not praise;na nindeta do e s not criticize;kurvatah t h o s e w ho
are working; sadhu ve r y n i c e ly;asadhu ve r y b a d ly;va or ; va d a t ah t h o s e w h o
are speaking; guna dosabh-yam fr om good and bad qualities;varjitah f r e e d ;
sama drk s- eeing things equally;munih a s a i n t ly sage.

A saintly sage sees with equal vision and therefore is not affected by that which is
materially good or bad. Indeed, although he observes others performing good and
bad work and speaking properly and improperly, the sage does not praise or
criticize anyone. (16)

na kuryan na vadet kincin

na dhyayet sadhv asadhu va
atmaramo naya vrttya
vicarej ada
j van muni-h
na kuryat sh o u ld n ot d o; na vadet sh o u l d n ot s peak;kincit anything; na
dhyayet sh o u ld not contemplate;sadhu asadhu va ei t h er good or bad things;
atma a-ramah one who is taking pleasure in self-realization;anaya w i t h t h i s ;
vrttya li f e - s tyle;vicaret he s h o u ld wa nder;j ada v-at ju st like a stunted person;
munih a saintly sage.

For the purpose of maintaining his body, a liberated sage should not act, speak or
contemplate in terms of material good or bad. Rather, he should be detached in all
circumstances, and taking pleasure in self-realization he should wander about
engaged in his liberated lifestyle, appearing like a retarded person to outsiders.
(»)

03.07.17-20 Vidura to Maitreya Rsi

yas ca mudhatamo loke
yas ca buddheh param gatah
tav ubhau sukham edhete
klisyaty antarito j anah

yah one who is; ca al s o;mudha tama-h t h e l o w e st of the fools; loke in t h e

world; yah ca an d o ne who is;buddheh of i n t e l l i g ence;param tr a n s c e ndental;
gatah go n e; tau o f t h e m ; ub hau bo t h ; su k h am ha p p i n e s s;edhete e n j o y ;
klisyati su f f e r;antaritah si t u a t ed between;
j anah pe r s o ns.

Both the lowest of fools and he who is transcendental to all intelligence enjoy
happiness, whereas persons between them suffer the material pangs. (17)

arthabhavam viniscitya
pratltasyapi natmanah
tam capi yusmac caran-a
sevayaham paranude

artha abhava-m wi t h o ut substance;viniscitya be i n g a scertained;pratItasya o f

the apparent values; api al s o; na ne v e r ;at manah of t h e s elf;tam th a t ; c a
also; api th u s ; yusmat yo u r ; ca r a na fe e t ;sevaya by s e r v i c e;aham m y s e l f ;
paranude sh a ll be able to give up.

But, my dear sir, I am obliged to you because now I can understand that this
material manifestation is without substance, although it appears real. I am
confident that by serving your feet it will be possible for me to give up the false
idea. (18)

yat sevaya b-hagavatah

kuta sthasya m-adhu dvisah-
rati raso bhav-et tIvrah
paday or vy asanardanah
yat to whom; sevaya by s e rvice;bhagavatah of t he Personality of Godhead;
kuta s-thasya of t he unchangeable;madhu dvisah th e e ne my of the Madhu asura;
rati r-asah at t achment in different relationships; bhavet de v e l o ps;ttvrah h i g h l y
ecstatic; padayoh of t he feet;vyasana di s t r e sses;ardanah v a n q u i s h i n g .

By serving the feet of the spiritual master, one is enabled to develop transcendental
ecstasy in the service of the Personality of Godhead, who is the unchangeable
enemy of the Madhu demon and whose service vanquishes one's material
distresses. (19)

durapa hy alpa tap-asah

seva vaikuntha var-tmasu
yatropagiyate nityam
deva dev-o j anardanah
durapa ra r e ly obtainable;hi ce r t a i n l y;alpa tapa-sah of o ne whose austerity is
meager; seva service;vaikunttha th e t r a n s cendental kingdom of God;
vartmasu on t he path of;yatra wh e r e i n ;upagiyate is g l o r i f i e d;nityam
always; deva of t he demigods;devah th e Lo r d ; j a na a rda-nah th e c o n t r o l ler of
the living entities.

Persons whose austerity is meager can hardly obtain the service of the pure
devotees who are progressing on the path back to the kingdom of Godhead, the
Vaikunthas. Pure devotees engage one hundred percent in glorifying the Supreme
Lord, who is the Lord of the demigods and the controller of all living entities. (20)

03.25.38 Kapiladeva to Devahuti

na karhicin mat parah -santa rupe-
nanksyanti no me 'nimiso ledhi hetih
yesam aham priya atma sutas ca
sakha guruh suhrdo daivam istam

na no t; karhicit e v e r ; mat parah -My de v o t e es;santa rupe -0 mother;

nanksyanti wi l l l o s e;no no t ; me My ; an i m i s ah ti m e ; le d hi de s t r o y s;hetih
weapon; yesam of w h o m ; ah am I; pr i y a h dea r ; at ma se l f ;su t ah s o n ; c a
and; sakha fr i e n d; guruh pr e c e p t o r;suhrdah be n e f a ctor;daivam D e i t y ;
istam ch o s en.

My dear mother, devotees who receive such transcendental opulences are never
bereft of them; neither weapons nor the change of time can destroy such
opulences. Because the devotees accept Me as their friend, their relative, their son,
preceptor, benefactor and Supreme Deity, they cannot be deprived of their
possessions at any time.

03.28.02 Kapiladeva to Devahuti

sarva bhutesu c-atmanam
 sarva bhutani catmani
I ksetanany a b-havena
bhutesv iva tad a-tmatam
sarva b-hutesu in all manifestations; ca a n d ; at m anam th e s o u l; sarva b-hutani
all manifestations; ca a l so; atmani in t h e S u p r e me Spirit;ikseta he s h o u ld see;
ananya b-havena wi th equal vision; bhutesu in a ll m a n i f e stations;iva as ; t a t
atmatam th e n ature of itself.

A yogi should see the same soul in all manifestations, for all that exists is a
manifestation of different energies of the Supreme. In this way the devotee should
see all living entities without distinction. That is realization of the Supreme Soul.

03.28.00 Kapiladeva to Devahuti

tasmad imam svam prakrtim
daivim sad asa-d atm-ikam
durvibhavyam parabhavya
svarupenavatisthate
tasmat th u s; imam th i s ; sv am ow n ; pr a k r t im ma t e r i a l e nergy;
daivim
divine; sat asat -atmi-kam co n s isting of cause and effect;durvibhavyam d i f f i c u l t
to understand; parabhavya af t er conquering;sva rupe-na in t he self-realized
position; avatisthate he r e m a ins.

Thus the yogi can be in the self-realized position after conquering the
insurmountable spell of maya, who presents herself as both the cause and effect of
this material manifestation and is therefore very difficult to understand.

03.25.27 Kapiladeva to Devahuti

asevayayam prakrter gunanam
j nanena vairagya vijrmb-hitena
yogena mayy arpitaya ca bhaktya
mam pratyag atmana-m ihavarundhe
asevaya by not engaging in the service;ayam th i s p e r son;prakrteh gunanam o f
the modes ofmaterial nature;jnanena by K n o w l e d g e;vairagya w i t h
renunciation; vij rmbhitena de v e l o ped;yogena by p r a c t i c ing yoga;mayi u n t o
Me; arpitaya fi x e d ; ca a n d ; bh a k t ya wi t h d e v o t i o n;mam un t o M e ; pr a t ya k
atmanam th e A bsolute Truth; iha in t h i s v e ry lif e;avarundhe on e a t t ains.

Thus by not engaging in the service of the modes of material nature but
developing Krsna consciousness, knowledge in renunciation, and by practicing
yoga, in which the mind is always fixed in devotional service unto the Supreme
Personality of Godhead, one achieves My association in this very life, for I am the
Supreme Personality, the Absolute Truth.
ll.l l .0 8 Srt Krsna to Uddhava
deha s-tho 'pi na deha s-tho
vidvan svapnad yathotthitah
adeha s-tho 'pi deha s-thah
kumatih svapna d-rg yatha
deha in t he material body; sthah si t u a t e d;api al t h o u g h ;na no t ; de ha i n t h e
body; sthah si t u a t ed;vidvan an e n l i g h t e ned person;svapnat from a dream;
yatha ju s t as; utthitah having risen; adeha no t in t he body; sthah s i t u a t e d ;
api al t h o u g h; deha in t h e b o d y; sthah si t u a t e d;ku ma-tih a f o o l i sh person;
svapna a dream; drk se e i n g;yatha j u s t a s .

One who is enlightened in self-realization, although living within the material

body, sees himself as transcendental to the body, just as one who has arisen from a
dream gives up identification with the dream body. A foolish person, however,
although not identical with his material body but transcendental to it, thinks
himself to be situated in the body, just as one who is dreaming sees himself as
situated in an imaginary body.

ll.l l .0 9 Srt Krsna to Uddhava

indriy ai r indriyarthesu
gunair api gunesu ca
grhyamanesv aham kuryan
na vidvan yas tv avikriyah

indriyaih by t h e s enses;
indriya of t h e s enses;arthesu in t he o bje cts;gunaih
by those generated from the modes of nature; api ev e n;gunesu i n t h o s e
generated by the same modes; ca al so; grhyamanesu as t hey are being accepted;
aham fa l se ego;kuryat sh o u l d c r e ate;na no t ; vi d v an on e w h o i s e nl ig htened;
yah wh o ; tu in d e e d ;av ikriyah is n o t a f f e c ted by material desire.

An enlightened person who is free from the contamination of material desire does
not consider himself to be the performer of bodily activities; rather, he knows that
in all such activities it is only the senses, born of the modes of nature, that are
contacting sense objects born of the same modes of nature.

ll.l l . l l S r t K r sna to Uddhava

evam viraktah sayana
asanatana majj ane-
darsana sparsana -ghrana-
bhoj ana sravanad-isu
na tatha badhyate vidvan
tatra tatradayan gunan
evam th u s; viraktah de t a c h ed from material enjoyment;sayane i n l y i n g o r
sleeping; asana in s i t t i n g; atana wa l k i n g ; majj ane or i n b a t h i n g;darsana i n
seeing; sparsana to u c h i n g; ghrana sm e l l i n g;bhojana eating; sravana he a r i ng ;
adisu and so on; na no t ; ta t ha in t h a t w a y; badhyate is bound; vidvan a n
intelligent person; tatra tatra wh e r e v er he goes; adayan causing to experience;
gunan th e senses, born of the modes of nature.

An enlightened person fixed in detachment engages his body in lying down,

sitting, walking, bathing, seeing, touching, smelling, eating, hearing and so on, but
is never entangled by such activities. Indeed, remaining as a witness to all bodily
functions, he merely engages his bodily senses with their objects and does not
become entangled like an unintelligent person.

02.02.33-30 Sukadeva Gosvami to Maharaja Pariksit

na hy ato 'nyah sivah pantha
visatah samsrtav iha
vasudeve bhagavati
bhakti yog-o yato bhavet
na ne ver; hi ce r t a i n l y;atah be y o n d t h i s;anyah an y o t h e r; sivah au s p i c i o u s ;
panthah means; visatah wa n d e r i ng; samsrtau in t h e m a t e rial world;iha i n
this life; vasudeve un to L o rd Vasudeva, Krsna;bhagavati th e P e rsonality of
Godhead; bhakti yoga-h di r e ct devotional service;yatah wh e r e i n; bhavet m a y
result in.

For those who are wandering in the material universe, there is no more auspicious
means of deliverance than what is aimed at in the direct devotional service of Lord
Krsna. (33)

bhagavan brahma kartsnyena

trir anviksya manisaya
tad adhyavasyat kuta stho -

ratir atman yato bhavet

bhagavan the great personality Brahma; brahma the Vedas;kartsnyena by

summarization; trih th r e e t i m e s;anviksya sc r u t i n i z i n g ly examined;manisaya
with scholarly attention; tat th a t ; ad h yavasyat as c e rtained it;kuta sthah w - i t h
concentration of the mind; ratih at t r a c t i o n;atman (atmani) un t o t h e S up reme
personality of Godhead Sri Krsna; yatah by w h i c h ; bhavet it so happens.

The great personality Brahma, with great attention and concentration of the mind,
studied the Vedas three times, and after scrutinizingly examining them, he
ascertained that attraction for the Supreme Personality of Godhead Sri Krsna is the
highest perfection of religion. (30)

02.02.37 Sukadeva Gosvami to Maharaja Pariksit

pibanti ye bhagavata atmanah satam
kathamrtam sravana putesu sa-mbhrtam
punanti te visaya vidusitas-ayam
vraj anti tac carana sa-roruha-ntikam
pibanti who drink; ye th o s e ;bhagavatah of t h e P ersonality of Godhead;
atmanah of t he most dear;satam of d e v o t e es;katha a-mrtam th e n e c tar of the
messages; sravana p-utesu wi t h in t he earholes;sambhrtam fu l l y f i l l e d;punanti
purify; te their; visaya ma t e r i al enjoyment;vidusita a-sayam po l l u t ed aim of
life; vraj anti do go b ack;tat th e L o r d ' s;carana fe e t ;saroruha a-ntikam n e a r
the lotus.

Those who drink through aural reception, fully filled with the nectarean message
of Lord Krsna, the beloved of the devotees, purify the polluted aim of life known
a s material enjoyment and thus go back to Godhead, to the lotus feet of Him jth e
Personality of Godhead].

10.87.33 The Personified Vedas to Maha-Visnu

vij ita hrs-ika vay-ubhir adanta ma-nas tura gam-
ya iha yatanti yantum ati 2o2a-m upaya khid-ah
vyasana sata-nvitam samavahaya guros caranam
vanij a ivaj a santy akrta karn-a dha-raj aladhau
vij ita co n q u e red; hrsika wi t h s e n s es;vayubhih an d v i t al air;adanta n o t
brought under control; manah th e m i n d ; tu ra gam - ( w h i c h is lik e) a horse;ye
those who; iha in t h i s w o r l d;yatanti en d e a v o r;yantum to r e g u l a t e;ati v e r y ;
2o2am unsteady; upaya by t h e ir v arious methods of cultivation;khidah
distressed; vyasana di s t u r b ances;sata by h u n d r e d s; anvitah j o i n e d ;
samavahaya ab a ndoning;guroh of t h e s pi r i t u al master;caranam th e f e e t;
vanij ah me r c hants; iva as i f; aj a 0 un b o r n o n e ; santi th e y a r e; akrta h a v i n g
not taken; karna dhara-h a helmsman;j ala dhau -on the ocean.

The mind is like an impetuous horse that even persons who have regulated their
senses and breath cannot control. Those in this world who try to tame the
uncontrolled mind, but who abandon the feet of their spiritual master, encounter
hundreds of obstacles in their cultivation of various distressful practices. 0 unborn
Lord, they are like merchants on a boat in the ocean who have failed to employ a
helmsman.

03.25.33 Kapiladeva to Devahuti

j arayaty asu ya kosam
nigirnam analo yatha

j arayati di s s o l ves;asu qu i c k l y;y a which; kosam th e s ubtle body;nigirnam

things eaten; analah fi r e ;yatha a s .

Bhakti, devotional service, dissolves the subtle body of the living entity without
separate effort, just as fire in the stomach digests all that we eat.

03.25.00 Kapiladeva to Devahuti

 etavan eva loke 'smin
pumsam nihsreyasodayah
tivrena bhakti y-ogena
mano mayy arpitam sthiram

etavan eva on ly so far; loke asmin in t h i s w o r l d; pumsam of m e n ; ni h s reyasa

final perfection of life; udayah th e a t t a inment of; tivrena in t e n s e;bhakti
yogena by p ra ctice of devotional service;manah mi n d ; m a y i in Me; arpitam
fixed; sthiram st e a d y.

Therefore persons whose minds are fixed on the Lord engage in the intensive
practice of devotional service. That is the only means for attainment of the final
perfection of life.

01.02.23-29 Suta Gosvamf. to Saunaka Rsi

sattvam rajas tama iti prakrter gunas tair
yuktah parah purusa eka ihasya dhatte
sthity aday-e hari virin-ci hare-ti samj nah
sreyamsi tatra khalu sattva tano-r nrnam syuh
sattvam go o d n ess;raj ah pa s s ion;tamah t h e d a r k n e ss of ignorance; iti t h u s ;
prakrteh of t he m a terial nature;gunah qu a l i t i e s;taih by t h e m ; y u k t a h
associated with; parah tr a n s c e ndental;purusah th e p e r s onality; ekah o n e ; i h a
asya of this material world; dhatte ac c e p ts;sthiti aday-e for t he matter of
creation, maintenance and destruction, etc.; hari Vi s n u , t he Personality of
Godhead; virinci B r a h ma; hara Lo r d S i v a; iti t h u s ; sa mj nah d i f f e r e n t
features; sreyamsi ul t i m a te benefit;tatra th e r e i n;kh alu of c o u r s e;sattva
goodness; tanoh form; nrnam of t h e h u m a n b e i n g; syuh d e r i v e d .

The transcendental Personality of Godhead is indirectly associated with the three

modes of material nature, namely passion, goodness and ignorance, and just for
the material world's creation, maintenance and destruction He accepts the three
qualitative forms of Brahma, Visnu and Siva. Of these three, all human beings can
derive ultimate benefit from Visnu, the form of the quality of goodness. (23)

parthivad daruno dhumas

tasmad agnis traytmayah
tamasas tu rajas tasmat
sattvam yad brahma darsana-m

parthivat from earth; darunah fi r e w o o d;dhumah sm o k e ; ta smat f r o m t h a t ;

agnih fi r e; trayi Ve d i c s a c rifices;mayah ma d e o f; tamasah in t h e m o de of
ignorance; tu bu t ; raj ah th e m o d e of passion;tasmat fr o m t h a t; sattvam t h e
mode of goodness; yat wh i c h ; br a hma th e A b s o l u te Trut h; darsanam
realization.

Firewood is a transformation of earth, but smoke is better than raw wood. And fire
is still better, for by fire we can derive the benefits of superior knowledge [through
Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but
goodness [sattva] is best because by goodness one can come to realize the Absolute
Truth. (29)

bhej i munay
re o 'thagre
bhagavantam adhoksaj am
sattvam visuddham ksemaya
kalpante ye 'nu tan iha
bhej ire re n dered service unto; munayah th e s ages;atha th u s ; agre p r e v i o u s l y ;
bhagavantam un t o t he Personality of Godhead;adhoksaj am th e Tra nscendence;
sattvam ex i s tence;visuddham ab o ve the three modes ofnature;ksemaya t o
derive the ultimate benefit; kalpante de s e rve;ye th o s e ;anu fo l l o w ; tan t h o s e ;
iha in t hi s material world.

Previously all the great sages rendered service unto the Personality of Godhead due
to His existence above the three modes of material nature. They worshiped Him to
become free from material conditions and thus derive the ultimate benefit.
Whoever follows such great authorities is also eligible for liberation from the
material world. (25)

mumuksavo ghora rupa-n

hitva bhuta pattn -atha
narayana kalah -santa
bhajanti hy anasuyavah

mumuksavah pe r s ons desiring liberation;ghora ho r r i b l e , ghastly;rupan f o r m s

like that; hitva re j e c t i n g;bhuta patm -d e m i g o ds; atha fo r t h i s r e ason;
narayana th e P ersonality of Godhead;kalah pl e n a ry por t i o ns;santah a l l -
blissful; bhaj anti do w o r s h i p; hi ce r t a i n l y;anasuyavah n o n e n v i o u s .

Those who are serious about liberation are certainly nonenvious, and they respect
all. Yet they reject the horrible and ghastly forms of the demigods and worship
only the all-blissful forms of Lord Visnu and His plenary portions. (26)

raj as tamah p-rakrtay-ah

sama slla bhaj -anti vai
pi tr bhuta pra-j esadt-n
sriyaisvarya praj epsa-vah

rajah th e m o de of passion;tamah th e m o d e of ignorance;prakrtayah o f t h a t

mentality; sama stlah o- f the same categories; bhajanti do w o r s h i p;vai a c t u a l l y ;
pitr the forefathers; bhuta ot h e r l i v i ng beings;praj esa adm co - ntrollers of
cosmic administration; sriya en r i c h m e n t;aisvarya we a l t h a nd powe r;praja
progeny; ipsavah so desiring.
Those who are in the modes of passion and ignorance worship the forefathers,
other living beings and the demigods who are in charge of cosmic activities, for
they are urged by a desire to be materially benefited with women, wealth, power
and progeny. (27)

vasudeva pa-ra veda

vasudeva pa-ra makhah
vasudeva pa-ra yoga
vasudeva pa-rah kriyah
vasudeva pa-ram j nanam
vasudeva par-am tapah
vasudeva par-o dharmo
vasudeva par-a gatih

vasudeva the Personality of Godhead;parah th e u l t i m a te goal;vedah re v e a led

scriptures; vasudeva th e Personality of Godhead;parah f o r w o r s h i p i n g ;
makhah sa crifices;vasudeva th e Personality of Godhead;parah th e m e a ns of
attaining; yogah my s t ic paraphernalia;vasudeva th e Personality of Godhead;
parah un d e r H is control; kriyah fruitive activities; vasudeva th e Personality of
Godhead; param the supreme; jnanam knowledge;vasudeva the Personality of
Godhead; param be s t;tapah au s t e r i t y;vasudeva th e P ersonality of Godhead;
parah su p e r ior quality; dharmah re l i g i o n;vasudeva th e P ersonality of
Godhead; parah ul t i m a t e;gatih g o a l o f l i f e .

In the revealed scriptures, the ultimate object of knowledge is Sri Krsna, the
Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga
is for realizing Him. All fruitive activities are ultimately rewarded by Him only.
(28)
He is the supreme knowledge, and all severe austerities are performed to know
Him. Religion [dharma] is rendering loving service unto Him. He is the supreme
goal of life. (29)

00.20.28 Siva to Pracetas

yah param ramhasah saksat
tri gunaj j I-va samj nita-t
bhagavantam vasudevam
prapannah sa priyo hi me
yah anyone; param tr a n s c endental;ramhasah of t he c ont ro ller;saksat
directly; tri gunat f- r om the three modes of material nature;
jiva samj nita-t l i v i n g
entities called by the name jivas; bhagavantam un t o t he Supreme Personality of
Godhead; vasudevam unto Krsna; prapannah surrendered; sah he;priyah
very dear; hi undoubtedly; me of me.

Any person who is surrendered to the Supreme Personality of Godhead, Krsna, the
controller of everything — material nature as well as the living entity — is actually
very dear to me.

10.16.03-00Naga-patnis to Srf.Krsna
namo 'nantaya suksmaya
guda st-hay a vi pasci te
nana va-danurodhaya
vacya va-caka sa-ktaye
namah ob e isances;anantaya to t he u n l i m i t ed Lord;suksmaya t o t h e
supremely subtle; guda sth-aya wh o is fixed in the center;vipascite t o t h e
omniscient one; nana va r i o u s;vada ph i l o s o p h i e s;anurodhaya wh o s a n c t ions;
vacya of e xpressed ideas;vacaka an d e xp ressing words;saktaye wh o p o s s esses
the potencies.

We offer our obeisances unto You, the unlimited Supreme Lord, the supremely
subtle one, the omniscient Personality of Godhead, who are always fixed in
unchanging transcendence, who sanction the opposing views of different
philosophies, who are the power upholding expressed ideas and the words that
express them. (W3)

namah pramana mula-ya

kavaye sastra yona-ye
pravrttaya nivrttaya
nigamaya namo namah
namah ob e isances;pramana of a u t h o r i t a tive evidence;mulaya to t h e b asis;
kavaye to t he author; sastra of t h e r e vealed scripture;yonaye to t he s ource;
pravrttaya wh i c h e n c o urages sense gratification;nivrttaya wh i c h e n c o u r a ges
renunciation; nigamaya to H i m w h o is t he origin of both kinds of scripture;
namah namah repeated obeisances.

We offer our obeisances again and again to You, who are the basis of all
authoritative evidence, who are the author and ultimate source of the revealed
scriptures, and who have manifested Yourself in those Vedic literatures
encouraging sense gratification as well as in those encouraging renunciation of the
material world. (00)

CHAPTER TEN
Characteristics of the Inconceivable Oneness and Difference
acintya bhedabheda laksanam

03.00.13 Sri Krsna to Uddhava

pura maya proktam aj aya nabhye
padme nisannaya mamadi sarge -

j nanam param man mahimava-bhasam

 yat surayo bhagavatam vadanti
pura in the days of yore; maya by M e ; pr o ktam wa s s a i d; aj aya u n t o B r a h m a ;
nabhye ou t of the navel; padme on t he l o t u s;nisannaya un t o t he o ne situated
on; mama My ; adi s-arge in t he b eginning of creation;j nanam kn o w l e d g e ;
param su b l i m e; mat m-ahima My transcendental glories; avabhasam t h a t w h i c h
clarifies; yat wh i c h ; surayah th e g r e at learned sages;
bhagavatam S r i m a d -
Bhagavatam; vadanti d o s a y .

0 Uddhava, in the lotus millennium in the days of yore, at the beginning of the
creation, I spoke unto Brahma, who is situated on the lotus that grows out of My
navel, about My transcendental glories, which the great sages describe as Srimad-
Bhagavatam.

02.09.31-35 Sri Krsna to Brahma

sri bha-gavan uvaca
j nanam parama guh-yam me
yad vij nana sam-anvitam
sarahasyam tad anga-m ca
grhana gaditam maya
sri bhag-avan uvaca the personality of Godhead said;jnanam k n o w l e d g e
acquired; parama ex t r e m e ly;guhyam co n f i d e n t i a l; me o f M e ; yat w hi c h i s ;
vij nana re a lization; samanvitam co o r d i n a t e d;sa raha-syam wi t h d e v o t ional
service; tat of t h a t; angam ca n e c e s sary paraphernalia; grhana j u s t t ry to t a ke
up; gaditam explained;maya by Me.

The Personality of Godhead said: Knowledge about Me as described in the

scriptures is very confidential, and it has to be realized in conjunction with
devotional service. The necessary paraphernalia for that process is being explained
by Me. You may take it up carefully. (31)

yavan aham yatha bhavo-

y ad rupa g-una k-arma-kah
tathaiva tattva vij nana-m
astu te mad anugra-hat

yavan as I am in eternal form; aham Myself; yatha as m u ch as;bhavah

transcendental existence; yat th o s e;rupa va r i o u s f or ms and colors;guna
qualities; karmakah ac t i v i t i e s;thata so a nd s o; eva c e r t a i n l y; tattva vij nanam-
factual realization; astu le t it b e; te un t o y o u ; mat My ; an u g r a h at b y
causeless mercy.

All of Me, namely My actual eternal form and My transcendental existence, color,
qualities and activities let all be awakened within you by factual realization, out
of My causeless mercy.(32)

aham evasam evagre

nanyad yat sad asat para-m
 pascad aham yad etac ca
yo 'vasisyeta so 'smy aham

aham I, t he Personality of Godhead;eva ce r t a i nly;asam ex i s t e d;eva o n l y ;

agre be fore the creation; na ne v e r; anyat an y t h i n g e lse;yat al l t h o s e;sat
the effect; asat th e c ause;param th e s u p r e me;pascat at t he end;aham I , t h e
Personality of Godhead; yat al l t h e s e;etat cr e a t i o n;ca al s o ;yah e v e r y t h i n g ;
avasisyeta re m a ins; sah th a t ; asmi I a m ; ah am I, t h e P e r s onality of Godhead.

Brahma, it is I, the Personality of Godhead, who was existing before the creation,
when there was nothing but Myself. Nor was there the material nature, the cause
of this creation. That which you see now is also I, the Personality of Godhead, and
after annihilation what remains will also be I, the Personality of Godhead. (33)

rte 'rtham y at pratiy eta

na pratiyeta catmani
tad vidyad atmano mayam
yathabhaso yatha tamah
rte wi t h o u t; artham va l u e ;yat th a t w h i c h ; pr a tiyeta ap p e a rs to be;na n o t ;
pratiyeta ap p e ars to be;ca an d ; at m ani in relation to Me; tat th a t ; vi d yat
you must know; atmanah My ; m a y a m illusory energy; yatha ju s t a s;abhasah
the reflection; yatha as ; ta mah th e d a r k n e s s.

0 Brahma, whatever appears to be of any value, if it is without relation to Me, has

no reality. Know it as My illusory energy, that reflection which appears to be in
darkness. (30)

yatha mahanti bhutani

bhutesuccavacesv anu
pravistany apravistani
thata tesu na tesv aham

yatha ju s t as; mahanti the universal; bhutani el e m e n t s;bhutesu ucca avaces-u

in the minute and gigantic; anu af t e r;pravistani en t e r e d;apravistani n o t
entered; thata so ; tesu in t h e m ; na no t ; te s u in t h e m ;ah am M y s e l f .

0 Brahma, please know that the universal elements enter into the cosmos and at
the same time do not enter into the cosmos; simi2ar2y, I Myse2 f a2so exist within
everything created, and at the same time I am outside o f everything (35).

2.9.36 (GM Beng includes)

etavad evajij nasyam
tattva j ij nasunatmanah
anvaya vyatirekab-hyam
yat syat samatra sarvada
Etavat up to t h i s; eva c e r t a i n l y ; ji j n a s yam is t o b e i n q u i r e d;tattva t h e
Absolute Truth; jij nasuna by t he s tudent;atmanah of t h e S elf;anvaya d i r e c t l y ;
vyatirekabhyam in d i r e c t l y;yat wh a t e v e r;syat it m a y b e; sarvatra in a l l s p a c e
and time; sarvada in a ll c i r c u m s tances.
A person who is searching after the Supreme Absolute Truth, the Personality of
Godhead, most certainly search for it up to this, in all circumstances, in all space
and time, and both directly and indirectly.

02.05.22-29
kalad guna vy-atikarah
parinamah svabhavatah
karmano j anma mahatah
purusadhisthitad abhut
kalat fr o m e te rnal time;guna vy-atikarah tr a n s f o rmation of the modes by
reaction; parinamah tr a n s f o r mation;svabhavatah fr o m t he n ature;karmanah
of activities; j anma cr e a tion;mahatah of t h e m a h a t-tattva;purusa adh-isthitat
because of the purusa incarnation of the Lord; abhut it t o o k p l a c e .

After the incarnation of the first purusa [Karanarnavasayi Visnu], the mahat-tattva,
or the principles of material creation, take place, and then time is manifested, and
in course of time the three qualities appear. Nature means the three qualitative
appearances. They transform into activities.(22)

mahatas tu vikurvanad
raj ah sattv-opa brmhitat
tamah prad-hanas tv abhavad
dravyaj nana kriya-tmakah
mahatah of t he mahat-tattva;tu bu t ; vi k u r v a nat be i n g t r a n s formed;rajah t h e
material mode of passion; sattva th e m o de of goodness;upabrmmhitat be c a u s e
ofbeing increased; tamah th e m o de of darkness;pradhanah be i ng pro m i n e nt ;
tu bu t; abhavat to o k p l a c e;dravya ma t t e rj; nana ma t e r i al kno w l e dge;kriya
atmakah pr e d o m i n a ntly material activities.

Material activities are caused by the mahat-tattva s being agitated. At first there is
t ransformation of the modes of goodness and passion, and later d u e t o th e m o d e
of ignorance m a t t er, its knowledge, and different activities of material knowledge
come into play. (23)

so 'hankara iti prokto

vikurvan samabhut tridha
vaikarikas taij asas ca
tamasas ceti yad bhida -

dravya saktih k-riya saktir -

j nana saktir it-i prabho

sah the very same thing;ahankarah eg o ; iti thu s ;pr o k t ah sa i d ;vi k u r v an
being transformed; samabhut be c a me manifested;tridha in t h r e e features;
vaikarikah in t h e m o de of goodness; taij asah i n t he m o de of passion; ca a n d ;
tamasah in t he mode of ignorance: ca a l s o; iti th u s ;ya t wh a t i s ; b h i d a
divided; dravya saktih p- o w e rs that evolve matter;kriya saktih in - i t i a tion that
creates; j nana saktih in - telligence that guides;iti th u s ;pr a bho 0 m a s t e r .
The self-centered materialistic ego, thus being transformed into three features,
becomes known as the modes of goodness, passion and ignorance in three
divisions, namely the powers that evolve matter, knowledge of material creations,
and the intelligence that guides such materialistic activities. Narada, you are quite
competent to understand this. (2W)

tamasad api bhutader

vikurvanad abhun nabhah
tasya matra gunah sabdo
lingam yad drastr dr-syayoh
tasmat fr om t he darkness of false ego;api ce r t a i n ly;bhuta ade-h of t he material
elements; vikurvanat be c a u se of transformation;abhut ge n e r a ted;nabhah t h e
sky; tasya it s ; matra su b t l e f o r m;gunah qu a l i t y ;sabdah so u n d ; li n gam
characteristics; yat as i t s; drastr th e s e e r;drsyayoh of w h a t is seen.

From the darkness of false ego, the first of the five elements, namely the sky, is
generated. Its subtle form is the quality of sound, exactly as the seer is in
relationship with the seen. (25)

nabhaso 'tha vikurvanad

abhut sparsa guno -'nilah
pranvayac chabdavams ca
prana oj ah saho balam
vayor api vikurvanat
kala karm-a sva b-havatah
udapadyata tej o vai
rupavat sparsa sabdav-at
tej asas tu vikurvanad
asid ambho rasatmakam
rupavat sparsavac cambho
ghosavac ca paranvayat
visesas tu vikurvanad
ambhaso gandhavan abhut
paranvayad rasa sparsa-
sabda rupa gu-nanv-i tah
nabhasah of t he sky; atha th u s ;vi k u r v anat be i n g t r a n s formed;abhut
generated; sparsa to u c h; gunah qu a l i t y ;an ilah ai r ; pa ra pr e v i o u s anvayat
;
bysuccession; sabdavan fu l l o f s o u n d; ca al s o ;pr a nah li f e ; ojah s e n s e
perception; sahah fat; balam st r e ngth; vayoh of t h e a ir;api al s o ;vi k u r vanat
by transformation; kala ti m e ; ka r ma re a c t i o n of t he past; svabhavatah o n t h e
basis of nature; udapadyata ge n e rated;tej ah fi r e ; vai du l y ; ru p a v at w i t h
form; sparsa to u c h; sabdavat wi t h s o u nd a lso;tej asah of t he fire; tu b u t ;
vikurvanat on b e i ng transformed;asit it s o h a p p e ned;ambhah wa t e r; rasa
atmakam co m p o s ed ofju i c e; rupavat wi t h f o r m ; sparsavat wi t h t o u c h; c a
and; ambhah water;ghosavat with sound;ca and;para previous;anvayat
by succession; visesah va r i e gatedness;tu bu t ; vi k u r vanat by t r a n s f o r m a tion;
ambhasah of water; gandhavan odorous;abhut became; para previous;
anvayat by s uc cession;rasa ju i c e ; sparsa to u c h ; sabda so u n d ; r u pa guna-
anvitah qu a l i t a tive.

Because the sky is transformed, the air is generated with the quality of touch, and
by previous succession the air is also full of sound and the basic principles of
duration of life: sense perception, mental power and bodily strength. When the air
is transformed in course of time and nature s course, fire is generated, taking shape
with the sense of touch and sound. Since fire is also transformed, there is a
manifestation of water, full of juice and taste. As previously, it also has form and
touch and is also full of sound. And water, being transformed from all
variegatedness on earth, appears odorous and, as previously, becomes qualitatively
full of juice, touch, sound and form respectively.

03.10.11-12 (3.10.11 incl in Engl, not in Beng.)

maitreya uvaca
guna vya-tikarakaro
nirviseso 'pratisthitah
purusas tad upa-danam
atmanam 2I2ayasrj at

maitreyah uvaca Ma i t r e ya said;guna vyat-ikara of t he i n t e ractions of the modes

ofmaterial nature; akarah so u r c e;nirvisesah wi t h o u t d i v e rsity;apratisthitah
unlimited; purusah of t he S upreme Person; tat t h a t ; up adanam i n s t r u m e n t ;
atmanam th e m a terial creation;2I2aya by p astimes;asrj at cr e a ted.

Maitreya said: Eternal time is the primeval source of the interactions of the three
modes of material nature. It is unchangeable and limitless, and it works as the
instrument of the Supreme Personality of Godhead for His pastimes in the material
creation. (11)

visvam vai brahma tan ma-tram-

samsthitam visnu mayay-a
Isvarena paricchinnam
kalenavyakta murtin-a
visvam th e material phenomenon;vai ce r t a i n l y;brahma th e S u p r e me; tat-
matram th e s ame as;samsthitam si t u a t e d;visnu mayaya -by the energy of
Visnu; Isvarena by t he Personality of Godhead;paricchinnam se p a rated;
kalena by t he eternal time; avyakta un m a n i f e s ted;murtina by s u c h a feature.

This cosmic manifestation is separated from the Supreme Lord as material energy
by means of kala, which is the unmanifested, impersonal feature of the Lord. It is
situated as the objective manifestation of the Lord under the influence of the same
material energy of Visnu. (12)

11.19.14-16
navaikadasa panca trIn
 bhavan bhutesu yena vai
iksetathaikam apy esu
taj jnanam mama niscitam
nava ni n e; ekadasa el e v e n;panca fi v e ; tr tn an d t h r e e ;bhavan el e m e n t s ;
bhutesu in a ll liv i ng beings (from Lord Brahma down to the immovable living
entities); yena by w h i c h k n o w l e d ge;vai ce r t a i n l y;ikseta on e m ay see;atha
thus; ekam on e e lement;api in d e e d ; esu w i t h i n t h e se twenty-eight elements;
tat th a t;j nanam kn o w l e d g e;mama by M e ; ni s citam is a u t h o r i z e d.

I personally approve of that knowledge by which one sees the combination of nine,
eleven, five and three elements in all living entities, and ultimately one element
within those twenty-eight. (10)

etad eva hi vij nanam

na tathaikena yena yat
sthity utpa-tty apy-ayan pasyed
bhavanam tri guna-tmanam
etat th i s; eva in d e e d;hi ac t u a l l y;vijnanam re a l i z ed kno wl e dge;na n o t ;
tatha in t h at way; ekena by t h e o ne (Personality of Godhead);yena b y w h o m ;
yat which (universe); sthiti ma i n t e n a n ce;utpatti cr e a t i o n;apyayan a n d
annihilation; pasyet on e s ho uld see;bhavanam of a ll m a t e rial elements;tri
guna of the three modes ofnature; atmanam co m p o s e d.

When one no longer sees the twenty-eight separated material elements, which
arise from a single cause, but rather sees the cause itself, the Personality of
Godhead at t hat time one s direct experience is called vijnana, or self-realization.
(1>)

adav ante ca madhye ca

srjyat srjyam yad anviyat
punas tat pratisa-nkrame
yac chisyeta tad eva sat
adau in the causal stage; ante in t he t ermi nation of the causal function; ca
also; madhye in t he phase of maintenance; ca a l s o; srjyat f r o m o n e
production; srjyam to another production; yat wh i c h ; an v iyat ac c o m p a n i e s;
punah ag ain; tat of a l l m a t e r ial phases;
pratisankrame in the annihilation;
yat which; sisyeta re m a i n s; tat th a t ; eva in d e e d ;sat th e o n e e ternal.

Commencement, termination and maintenance are the stages of material

causation. That which consistently accompanies all these material phases from one
creation to another and remains alone when all material phases are annihilated is
the one eternal. (16)

11.19.18
karmanam parinamitvad
a virincyad -amangalam
 vipascin nasvaram pasyed
adrstam api drsta v-at
karmanam of m a t e r i al activities;parinamitvat be c a u se ofbeing subject to
transformation; a up t o ; vi r i n c yat th e p l a n e t of Lord Brahma;amangalam
inauspicious unhappiness; vipascit an i n t e l l i g ent person;nasvaram a s
temporary; pasyet sh o u ld see;adrstam th a t w h i ch he has not yet experienced;
api in d e e d; drsta va-t ju s t l i ke that already experienced.

An intelligent person should see that any material activity is subject to constant
transformation and that even on the planet of Lord Brahma there is thus simply
unhappiness. Indeed, a wise man can understand that just as all that he has seen is
temporary, similarly, all things within the universe have a beginning and an end.

11.10.08-09
vi2aksanah sthu2a suk-smad
dehad atmeksita sva drk-
yathagnir daruno dahyad
dahako 'nyah prakasakah
vi2aksanah ha v i ng different characteristics;sthu2a fr om t he gross;suksmat a n d
the subtle; dehat fr o m t he body;atma th e s p i r it s oul;Iksita th e s e e r;sva drk-
self-enlightened; yatha ju s t a s;agnih fi r e ; da r u nah fr o m f i r e w o o d;dahyat
from that which is to be burned; dahakah th a t w h i ch b u r n s;anyah o t h e r ;
prakasakah that which illuminates.

Just as fire, which burns and illuminates, is different from firewood, which is to be
burned to give illumination, similarly the seer within the body, the self-
enlightened spirit soul, is different from the material body, which is to be
illuminated by consciousness. Thus the spirit soul and the body possess different
characteristics and are separate entities. (8)

Nirodhotpatty anu br-han-

nanatvam tat krtan g-unan
antah pravista adhatta
evam deha gunan -parah
nirodha do r m a n c y; utpatti ma n i f e s t ation; anu t i n y ; br h at la r g e ;na natvam
the variety of characteristics; tat krtan -produced by that; gunan qu a l i t i e s;
antah wi t h i n; pr avistah ha v i n g e nt ered;adhatte ac c e pts;evam th u s ; deha o f
the material body; gunan qu a l i t i e s;parah th e t r a n s cendental entity.

Just as fire may appear differently as dormant, manifest, weak, brilliant and so on,
according to the condition of the fuel, similarly, the spirit soul enters a material
body and accepts particular bodily characteristics.(9)

11.22.52
sattva sangad rs-in devan
raj asasura manusan-
 tamasa bhuta t-iryaktvam
bhramito yati karmabhih
sattva s-angat by association with the mode of goodness;rsm to t h e s ages;
devan to t he demigods;raj asa by t he m o de of passion;asura to t h e d e m o ns;
manusan and to hum an beings; tamasa by t he m o de of ignorance;bhuta t o t h e
ghostly spirits; tiryaktvam or t h e a n i m al kin g d om;bhramitah made to wander;
yati he goes; karmabhih be c a use ofhis fruitive activities.

Made to wander because of his fruitive work, the conditioned soul, by contact with
the mode of goodness, takes birth among the sages or demigods. By contact with
the mode of passion he becomes a demon or human being, and by association with
the mode of ignorance he takes birth as a ghost or in the animal kingdom.

11.22.53 Sri Krsna to Uddhava

nrtyato gayatah pasyan
yathaivanukaroti tan
evam buddhi guna-n pasyann
aniho 'py anukaryate
nrtyatah pe r s o ns who are dancing;gayatah an d s i n g i n g;pasyan ob s e r v i ng;
yatha ju s t as; eva indeed; anukaroti im i t a t e s;tan th e m ; ev am t h u s ;
buddhi of t he material intelligence;gunan th e a cquired qualities;pasyan
seeing; anihah al t h o u gh not him s elf engaged in activity;api ne v e r t h e less;
anukaryate is m a de to imitate.

Just as one may imitate persons whom one sees dancing and singing, similarly the
soul, although never the doer of material activities, becomes captivated by material
intelligence and is thus forced to imitate its qualities.

11.22.50-55
yathambhasa pracalata
taravo 'pi cala iva
caksusa bhramyamanena
drsyate bhramativa bhuh
yatha manoratha dhiyo-
visaysanubhavo mrsa
svapna drstas c-a dasarha
thata samsara atmanah

yatha as; ambhasa by w a t e r;pracalata moving, agitated; taravah tr e e s;api

indeed; calah mo v i n g ; iva as i f ; ca k susa by t h e e yes;bhramyamanena w h i c h
are being turned about; drsyate ap p e a rs;bhramati mo v i n g ;iva a s i f ; b h uh t h e
earth; yatha as ; manah ratha o-f a mental fantasy; dhiyah th e i d e a s;visaya o f
sense gratification; anubhavah th e e xperience;mrsa fa l s e;svapna drstah -thin g s
seen in a dream; ca an d ; dasarha 0 de s c e n d ant of Dasarha; tatha t h u s ;
samsarah th e material life;atmanah o f t h e s oul.

The soul s material life, his experience of sense gratification, is actually false, 0
descendant of Dasarha, just like trees' appearance of quivering when the trees are
reflected in agitated water, or like the earth's appearance of spinning due to one's
spinning his eyes around, or like the world of a fantasy or dream. (5%l55)

11.22.56 Sri Krsna to Uddhava

arthe hy avidyamane 'pi
samsrtir na nivartate
dhyayato visayan asya
svapne 'narthagamo yatha

arthe in t r u t h; hi ce r t a i n l y;avidyamane no t e x i s t i n g;api e v e n t h o u g h ;

samsrtih ma t e r i al existence;na nivartate do e s not stop;dhyayatah w h o i s
meditating; visayan on t h e o bje cts of sense gratification;asya fo r h i m ; svapne
in a dream; anartha of u n w a n t ed things;agamah th e c o m i n g; yatha j u s t a s .

For one who is meditating on sense gratification, material life, although lacking
factual existence, does not go away, just as the unpleasant experiences of a dream
do not.

08.01.09,10,12 Svayambhuva Manu by Him self

sri-manur uvaca
yena cetayate visvam
visvam cetayate na yam
yoj agarti sayane 'smin
nayam tam veda veda sah
sri manu-h uvaca Svayambhuva Manu chanted;yena by w h o m ( t h e p ersonality
of Godhead); cetayate is b r o u g ht into animation;visvam th e w h o l e u ni v e rse;
visvam th e w ho le universe (the material world); cetayate an i m a t e s;na n o t ;
yam He whom;yah H e wh o ; j a g a r ti is a l w a y s awake (watching all activities);
sayane wh i le sleeping;asmin in t h i s b o d y;na no t ; ay a m t h i s l i v i n g e nt i t y ;
tam Hi m ; ve da kn o w s ; ve da kn o w s ; sah H e .

Lord Manu said: The supreme living being has created this material world of
animation; it is not that He was created by this material world. When everything is
silent, the Supreme Being stays awake as a witness. The living entity does not
know Him, but He knows everything.(9)

atmavasyam idam visvam

yat kincij j agatyam j agat
tena tyaktena bhunj itha
ma grdhah kasya svid dhanam

atma the Supersoul; avasyam li v i n g e verywhere;idam th i s u n i v e r se;visvam

all universes, all places;yat w h a t e v er; kincit ev e r y t h i ng t hatexists;jagatyam
in this world, everywhere; j agat ev e r ything, animate and inanimate;tena b y
Him; tyaktena al l o t t e d;bhunjithah yo u m a y e nj o y; ma do n o t ; gr d h ah a c c e p t ;
kasya svit of a ny o ne else;dhanam th e p r o p e rty.
Within this universe, the Supreme Personality of Godhead in His Supersoul feature
is present everywhere, wherever there are animate or inanimate beings. Therefore,
one should accept only that which is allotted to him; one should not desire to
infringe upon the property of others (10)

na yasyady a-ntau madhyam ca

svah paro nantaram bahih
visvasyamuni yad yasmad
visvam ca tad rtam mahat
na ne i t her; yasya of w h o m ( t h e S upreme Personality of Godhead);adi a
beginning; antau en d ; ma dhyam mi d d l e ; ca a l s o ; svah ow n ; pa r ah o t h e r s ;
na no r; antaram in s i d e ; bahih o u t s i d e ;visvasya of t h e w h o le cosmic
manifestation; amuni al l s u ch considerations;yat wh o s e f or m;yasmat f r o m
He who is the cause of everything; visvam th e w h o le uni verse; ca a n d ; tat a l l
of them; rtam tr u t h ; ma h at ve r y , v e ry great.

The Supreme Personality of Godhead has no beginning, no end and no middle.

Nor does He belong to a particular person or nation. He has no inside or outside.
The dualities found within this material world, such as beginning and end, mine
and theirs, are all absent from the personality of the Supreme Lord. The universe,
which emanates from Him, is another feature of the Lord. Therefore the Supreme
Lord is the ultimate truth, and He is complete in greatness. (12)

08.03.03 Gajendra to Sri Visnu

yasminn idam yatas cedam
yenedam ya idam svayam
yo 'smat parasmac ca paras
tam prapadye svayambhuvam
yasmin the basic platform on which; idam th e u n i v e r se rests;
yatah t h e
ingredients from which; ca a n d ; id am th e c o s m ic ma ni festation is produced;
yena by w h o m; id am this cosmic manifestation is created and maintained;
yah He who; idam th i s m a t e rial world;svayam i s H i m s e l f; yah H e w h o ;
asmat fr om t he effect (this material world); parasmat f r o m t h e c ause; ca a n d ;
parah tr a n s cendental or different;tam un t o H i m ; pr a p adye I surrender;
svayambhuvam un t o t he supreme self-sufficient.

The Supreme Godhead is the supreme platform on which everything rests, the
ingredient by which everything has been produced, and the person who has
created and is the only cause of this cosmic manifestation. Nonetheless, He is
different from the cause and the result. I surrender unto Him, the Supreme
Personality of Godhead, who is self-sufficient in everything.

08.03.09 Gajendra to Srz Visnu

tas mai namah paresaya
brahmane 'nanta saktaye-
 arupayoru rupaya
nama ascarya karmane
tasmai un t o H i m; na mah I o f f e r m y o b e i s ances;
para tr a n s c endental;isaya
who is the supreme controller; brahmane wh o is t he Supreme Brahman
(Parabrahman); ananta s-aktaye wi t h u n l i m i t ed potency;arupaya po s s e ssing no
material form; uru ru-paya po s s essing various forms as incarnations;namah I
offer my obeisances; ascarya ka-rmane wh o se activities are wonderful.

He has immense potency, and in various forms, all free from material
contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer
my respects to Him.

10.85.00 Vasudeva to Krsna and Balarama

yatra yena yato yasya
yasmai yad yad yatha yada
syad idam bhagavan saksat
pradhana pur-usesvarah
yatra in which; yena by w h i c h ; ya tah fr o m w h i c h ; ya s ya of w h i c h ; ya s mai
unto which; yat yat wh a t e v e r;yatha ho w e v e r;yada wh e n e v e r;syat c o m e s
into existence; idam th i s ( c r e ation);bhagavan th e S up re me Lord;saksat i n H i s
personal presence; pradhana puru-sa of n a t u re and its creator (Maha-Visnu);
Isvarah th e p re dominator.

You are the Supreme Personality of Godhead, who manifest as the Lord of both
nature and the creator of nature [Maha-Visnu]. Everything that comes into
existence, however and whenever it does so, is created within You, by You, from
You, for You and in relation to You.

10.87.30 The Personified Vedas to Maha-Visnu

aparimita dhruvas tanu bhrto y-adi sarva gatas-
tarhi na sasyateti niyamo dhrava netaratha
aj ani ca yan mayam -tad avimucya niyantr bhavet
samam anujanatam yad amatam mata dustata-ya
aparimitah co u n t l e s s;dhruvah pe r m a n e n t;tanu bhrtah -t he embodied living
entities; yadi if ; sa r va gatah -o m n i p r e sent; tarhi th e n ; na no t ; sa s yata
sovereignty; iti su c h ; ni y a mah ru l e ; dh r u va 0 un c h a n g i n g o ne;
na n o t ;
itaratha ot h e r w i s e;aj ani wa s g enerated;ca an d ; yat mayam -f r o m w h o s e
substance; tat fr o m t h a t; avimucya no t s e p a rating itself;niyantr r e g u l a t o r ;
bhavet mu st be; samam eq u a l ly present;anuj anatam of t h o se who supposedly
know; yat wh i c h ; am a tam mi s u n d e r s t ood;mata o f w h a t is k n o w n ;
dustataya be c ause of the imperfection.

If the countless living entities were all-pervading and possessed forms that never
changed, You could not possibly be their absolute ruler, 0 im m u t a ble one. But
since they are Your localized expansions and their forms are subject to change,
You do control them. Indeed, that which supplies the ingredients for the
generation of something is necessarily its controller because a product never exists
apart from its ingredient cause. It is simply illusion for someone to think that he
knows the Supreme Lord, who is equally present in each of His expansions, since
whatever knowledge one gains by material means must be imperfect.

10.87.31 The Personified Vedas to Maha-Visnu

na ghatata udbhavah prakrti pu-rusayor ayor
aj
ubhaya yu-j a bhavanty asu bh-rto j ala bu-dbuda va-t
tvayi ta ime tato vividha na-ma gu-naih parame
sarita ivarnave madhuni 2i2yur asesa ra-sah

na ghatate do es not happen; udbhavah th e g e neration;prakrti of m a t erial

nature; purusayoh an d of t he soul who is her enjoyer;aj ayoh wh o a re unborn;
ubhaya of b o t h; yuj a by t h e c o m b i n a tion;bhavanti co m e i n t o b eing; asu
bhrtah li v i n g b od ies;j ala on w a t e r;budbuda bu b b l e s;vat li k e ; tv a yi i n Y o u ;
te ime these (living beings); tatah th e r e f o r e;vividha va r i o u s;nama w i t h
names; gunaih an d q u a li t ies;parame in t h e S up reme;saritah ri v e r s ;iva a s ;
arnave wi t h in t he ocean; madhuni in h o n e y; 2i2yuh b e c o me merged;asesa a l l ;
rasah fla vo rs.

Neither material nature nor the soul who tries to enjoy her are ever born, yet living
bodies come into being when these two combine, just as bubbles form where water
meets the air. And just as rivers merge into the ocean or the nectar from many
different flowers blends into honey, so all these conditioned beings eventually
merge back into You, the Supreme, along with their various names and qualities.

10.00.10 Akrura to Sri Krsna

yathadri prabha-va nadyah
parj anyapuritah prabho
visanti sarvatah sindhum
tadvat tvam gatayo 'ntatah

yatha as; adri from the mountains; prabhavah bo r n ; na dyah r i v e r s ;

parj anya by t he rain; apuritah filled; prabho 0 ma s t e r;visanti e n t e r ;
sarvatah fr o m a ll sides;sindhum th e o c e an;tadvat si m i l a r l y; tvam Y o u ;
gatayah these paths; antatah f i n a l l y .

As rivers born from the mountains and filled by the rain flow from all sides into
the sea, so do all these paths in the end reach You, 0 master.

11.20.18 (in Engl., not in Beng)

yad upadaya purvas tu
bhavo vikurute 'param
adir anto yada yasya
tat satyam abhidhiyate

yat which (form); upadaya ac c e p t ing as the ingredient cause;

purvah t h e
previous cause (such as the mahat tattva); tu -and; bhavah thing; vikurute
produces as transformation; aparam the second thing (such as the element
ahankara); adih th e b e g inning; antah th e e n d;yada wh e n ;ya s ya o f w h i c h
(product); tat th a t ( c a u se);satyam re a l ;abhidhiyate is c a l l e d.

A material object, itself composed of an essential ingredient, creates another

material object through transformation. Thus one created object becomes the
cause and basis of another created object. A particular thing may thus be called
real in that it possesses the basic nature of another object that constitutes its origin
and final state.

CHAPTER ELEVEN
Analysis of the Process abhidheya vicarah

11.09.29 Srz Krsna to Uddhava

2abdhva su dur2-abham idam bahu sam-bhavante

manusyam artha dam -anityam apiha dhirah
turnam yateta na pated anu mrty-u yavan
nihsreyasaya visayah khalu sarvatah syat

2abdhva having obtained; su dur2a-bham th at which is very difficult to obtain;

idam th i s; bahu m a n y ; sa mbhava bi r t h s ;ante af t e r ;ma nusyam h u m a n f o r m
of life; artha dam -wh i ch awards great value;anityam no t e t e r n a l;api a l t h o u g h ;
iha in t h is material world; dhirah on e w h o h as sober intelligence;turnam
immediately; yateta sh o u ld e ndeavor;na no t ; pa t et ha s f a l l e n; anu mrtyu-
always subject to death; yavat as l o ng as;nihsreyasaya fo r u l t i m a te liberation;
visayah se nse gratification;khalu al w a y s;sarvatah in a l l c o n d i t i o n s;syat i s
possible.

After many, many births and deaths one achieves the rare human form of life
which, although temporary, affords one the opportunity to attain the highest
perfection. Thus, a sober human being should immediately endeavor for the
ultimate perfection of life and not fall down into the cycle orepeated birth and
death. After all, sense gratification iavailable even in the most abominable species
of life, whereas Krsna consciousness is only possible for a human being.

11.20.06 Srz Krsna to Uddhava

sri bhagava-n uvaca
y ogas tray o maya prokta
nRnam sreyo vidhitsay-a
j nanam karma ca bhaktisca
nopayo 'nyo 'sti kutracit

sri bhagavan -uvaca the Supreme Personality of Godhead said; yogah processes;
trayah th r e e;maya by M e ; pr o k t ah de s c r i b e d;nRnam of h u m a n b e i n gs;
sreyah pe r f ection; vidhitsaya de s i r i ng tobestow; j nanam th e p ath of
philosophy; karma th e p a th of wor k; ca also; bhaktih th e p a th of devotion;
ca also; na no ; up a y ah me a n s ;anyah other; asti ex i s t s;kutracit
whatsoever.

The Supreme Personality of Godhead said: My dear Uddhava, because I desire that
human beings may achieve perfection, have presented three paths of advancement
— the path oknowledge, the path of work and the path of devotion. Besidethese
three there is absolutely no other means of elevation.

11.05.02 Camasa Rsi to Maharaja Nimi

sri-camasa uvaca
mukha bah-uru pad-ebhy ah
purusasyasramaih saha
catvaro j nire
aj varna
gunair vipradayah prthak
sri cam-asah uvaca Sri Camasa said; mukha face;bahu arms; uru thighs;
padebhyah from the feet; purusasya of t he Supreme Lord;asramaih t h e f o u r
spiritual orders; saha wi t h ; ca tvarah fo u r ;j aj nire we r e b o r n;varnah t h e
social orders; gunaih by t he m o d es ofn a t u re;vipra aday-ah h e a de dby the
brahmanas; prthak various.

Sri Camasa said: Each of the four social orders, headed by the brahmanas, was
born through different combinations of the modes of nature, from the face, arms,
thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual
orders were also generated.

11.05.03 Camasa Rst to Maharaja Nimi

ya esam purusam saksad
atma prabha-vam isvaram
na bhaj anty avaj
ananti
sthanad bhrastah patanty adhah

yah one who; esam of t h e m; purusam th e S u p r e me Lord;saksat d i r e c t l y ;

atma prabhav-am the source of their own creation; isvaram t h e s u p r e me
controller; na do n o t ; bhajanti wo r s h i p ;avajananti di s r e s p ect;sthanat f r o m
their position; bhrastah fa l l e n;patanti th e y f a l l; adhah d o w n .

If any of the members of the four varnas and four asramas fail to worship or
intentionally disrespect the Personality of Godhead, who is the source of their own
creation, they will fall down from their position into a hellish state of life.
11.10.23 Srz Krsna to Uddhava
istveha devata yaj naih
svar l-okam yati yajnikah
bhunjita deva v-at tatra
bhogan divyan nij arjitan
istva ha v i ng worshiped;iha in t h i s w o r l d; devatah th e d e m i g o d s;yajnaih
with sacrifices; svah lo-kam to t he heavenly planets;yati go e s ;yaj nikah t h e
performer of sacrifice; bhunjita he m a y e njo y;deva va-t li k e a god; tatra
therein; bhogan pl e a sures;divyan ce l e s tial;nij a by h i m s e l f;arj itan ac h i e v e d.

If on earth one performs sacrifices for the satisfaction of the demigods, he goes to
the heavenly planets where, just like a demigod, he enjoys all of the heavenly
pleasures he has earned by his performances.

11.10.26-27 Srt Krsna to Uddhava

tavat sa modate svarge
yavat punyam samapyate
ksma puny-ah pataty arvag
anicchan ka2a ca2ita-h

tavat th at lon g; sah he ; mo d ate en j o y s l i f e;svarge in t h e h e a venly planets;

yavat un t i l ; punyam his pious results; samapyate are used up;ksina
exhausted; punyah hi s p i e t y;patati he f a l l s;arvak do w n f r o m h e a v en;
anicchan no t d esiring to fall; ka2a by t i m e ; ca2itah p u s h e d dow n .

Until his pious results are used up, the performer of sacrifice enjoys life in the
heavenly planets. When the pious results are exhausted, however, he falls down
from the pleasure gardens of heaven, being moved against his desire by the force of
eternal time. g6)

yady adharma ratah s-angad

asatam vaj itendriyah
kamatma krpano lubdhah
straino bhuta vihimsak-ah

yadi if; adharma in i r r e l i g i o n;ratah he i s e n g aged;sangat du e to association;

asatam of m a terialistic people;va or ; aj ita du e t o n o t c o n q u e ring;indriyah
the senses; kama ma t e r ial lusty desires;atma li v i n g f o r; kr panah m i s e r l y ;
lubdhah gr e edy; strainah a w o m a n - h u n t e r;bhuta ag a i n st other living b e i n gs;
vihimsakah committing

If a human being is engaged in sinful, irreligious activities, either because of bad

association or because of his failure to control his senses, then such a person will
certainly develop a personality full of material desires. He thus becomes miserly
toward others, greedy and always anxious to exploit the bodies of women. (27)

11.10.29-31 Srz Krsna to Uddhava

karmani duhkhodarkani
kurvan dehena taih punah
deham abhaj ate tatra
kim sukham martya dh-arminah
karmani a c t i v i t i es; duhkha g r e a t un h appiness; udarkani br i n g i n g in t he future ;
kurvan pe r f o r m i n g; dehena wi t h s u ch a body; taih b y s u c h a ct ivities;punah
again; deham a ma terial body;abhaj ate ac c epts;tatra t h e r e i n; kim w h a t ;
sukham hap p i ness; martya al w a y s leading to death; dharminah o f o n e s wo rn
to activities.

In such a degraded body, he unfortunately continues to perform inauspicious

activities that greatly increase his future unhappiness, and therefore he again
accepts a similar body. What possible happiness can there be for one who engages
in activities inevitably terminating in death> (29)

2okanam 2oka pa2a-nam

mad bhayam kalpa Jlvln-am
brahmano 'pi bhayam matto
dvi parar-dha paray-usah
2okanam m all the planetary systems;2oka pa2an-am and for all the planetary
leaders, such as the demigods; mat o f M e ; bhayam th e r e is fear;kalpa jivinam
for those who live for kalpa,
a or a day of Brahma; brahmanah of Lord Brahma;
api ev e n; bhayam th e r e is fear;mattah fr o m M e ; dvi parard-ha tw o pa r a r d has,
totalling 311,QWQ,QQQ,QQQ,QQQ years;para supreme; ayusah wh o s e duration of
life.

In all planetary systems from the heavenly to the hellish, and for all of the great
demigods who live for one thousand yuga cycles, there is fear of Me in My form of
time. Even Brahma, who possesses the supreme life span of 311,QWQ,QQQ,QQQ,QQQ
years, is also afraid of Me. (3Q)

gunah srj anti karmani

guno 'nusrj ate gunan
j ivas tu guna samyukt-o
bhunkte karma phalany -asau

gunah the material senses; srj anti cr e a te; karmani p i o u s a nd i m p i o us material

activities; gunah th e t h ree modes of nature; anusrjate se t i n to m o t i o n; gunan
the material senses; j Ivah th e m i n u te living entity; tu in d e e d ;guna t h e
material senses or the material modes of nature; samyuktah fu l l y e n g aged in;
bhunkte ex p e riences;karma of a c t i v i t i e s;phalani th e v a r i o us results;asau
the spirit soul.

The material senses create material activities, either pious or sinful, and the modes
of nature set the senses into motion. The living entity, being fully engaged by the
material senses and modes of nature, experiences the various results of fruitive
work. (31)

11.10.32-33 Srz Krsna to Uddhava

yavat syad guna vai-samyam
tavan nanatvam atmanah
nanatvam atmano yavat
paratantryam tadaiva hi

yavat as long as;syat there is; guna of t he mo d es ofma terial nature;

vaisamyam se p arate existences;tavat th e n t h e re will b e ; nanatvam d i f f e r e n t
states of existence; atmanah of t he soul;nanatvam di f f e r e nt states of existence;
atmanah of t he soul;yavat as l o ng as there are;paratantryam de p e n d e nce;
tada th en there will be; eva c e r t a i n l y; hi i n d e e d .

As long as the living entity thinks that the modes of nature have separate
existences, he will be obliged to take birth in many different forms and will
experience varieties of material existence. Therefore, the living entity remains
completely dependent on fruitive activities under the modes of nature. (32)

yavad asyasvatantratvam
tavad isvarato bhayam
ya etat samupasirams
te muhyanti sucarpitah
yavat as long as;asya of t he l i v i ng being;asvatantratvam th e r e is no freedom
from dependence on the modes of nature; tavat th e n t h e re will be;isvaratah
from the supreme controller; bhayam fe a r ; ye t h o s ew h o ; etat to t h i s m a t e r ial
concept oflife; samupasiran de v o te themselves;te th e y; muhyanti a r e
bewildered; suca in l a m e n t ation; arpitah al w a y s absorbed.

The conditioned soul who remains dependent on fruitive activities under the
material modes of nature will continue to fear Me, the Supreme Personality of
Godhead, since I impose the results of one s fruitive activities. Those who accept
the material concept of life, taking the variegatedness of the modes of nature to be
factual, devote themselves to material enjoyment and are therefore always
absorbed in lamentation and grief. (33)
11.29.01-2 Uddhava to Krsna
sri u-ddhava uvaca
su d-ustaram imam manye
y oga c-ary am anatmanah
yathanj asa puman siddhyet
tan me bruhy anj asacyuta
sri ud-dhavah uvaca Sri Udd hava said;su du-staram ve ry dif f i c ult to execute;
imam th i s ; manye I t h i n k ; yo ga ca-ryam pr o c e ss of yoga;anatmanah f o r o n e
who has not controlled his mind; yatha ho w ; anj asa ea s i l y;puman a p e r s o n ;
siddhyet ma y accomplish it; tat th a t ;me to m e ; br u hi pl e a s e tell;
anj asa i n a
simple manner; acyuta 0 i n f a l l i b le Lor d .

Sri Uddhava said: My dear Lord Acyuta, I fear that the method of yoga described
by You is very difficult for one who cannot control his mind. Therefore please
explain to me in simple terms how someone can more easily execute it. (I)

prayasah pundarikaksa
yunyanto yogino manah
visidanty asamadhanan
mano nigra-ha karsi-tah

prayasah for the most part; pundarika aksa -0 lo t u s - e yed Lord;yunj antah w h o
engage; yoginah yog is; manah th e m i n d ; vi s idanti be c o m e f ru s trated;
asamadhanat be c ause of inability to attain trance;manah nigra-ha by t he attempt
to subdue the mind; karsitah w e a r y .

0 lotus-eyed Lord, generally those yogis who try to steady the mind experience
frustration because of their inability to perfect the state of trance. Thus they weary
i n their attempt to bring the mind under control. g )

11.15.33 Srz Krsna to Uddhava

antarayan vadanty eta
yunj ato yogam uttamam
maya sampadyamanasya
kala ksapana -hetavah-
antarayan im p e d i m e n t s;vadanti th e y s a y;etah th e s e mystic perfections;
yunjatah of o ne engaging in;yogam co n n e c t i on with t he Absolute;uttamam
the supreme stage; maya wi t h M e ; sampadyamanasya of o ne w ho is becoming
completely opulent; kala of t i m e ; ks apana of t h e i n t e r r u p t i o n, waste;hetavah
CBUSCS.

Learned experts in devotional service state that the mystic perfections of yoga that
I have mentioned are actually impediments and are a waste of time for one who is
practicing the supreme yoga, by which one achieves all perfection in life directly
from Me.

11.20.10 Srz Krsna to Uddhava

yogasya tapasas caiva
nyasasya gatayo 'malah
mahar j anas tapah satyam
bhakti yo-gasya mad ga-tih
yogasya of m y s t ic yoga; tapasah of g r e at austerity;ca an d ; eva c e r t a i n l y ;
nyasasya of t he renounced order of life;gatayah th e d e s tinations;amalah
spotless;
mahah Mahar;j anah Janas;tapah Tapas;satyam Satya;bhakti
yogasya of d e votional service;mat My; gatih de s t i n a tion.

By mystic yoga, great austerities and the renounced order of life, the pure
destinations of Maharloka, Janaloka, Tapoloka and Satyaloka are attained. But by
devotional yoga, one achieves My transcendental abode.

00.22.39 Sanat-kumara to Maharaja Prthu

yat pada -pank-aj a pa2as-a vi2asa -bhak-tya
karmasayam grathitam udgrathayanti santah
tadvan na rikta mata-yo yatayo 'pi ruddha
sroto gana-s tam aranam bhaj a vasudevam

yat whose; pada fe e t; pankaj a lo t u s ; pa2asa pe t a ls or toes;vi2asa

enjoyment; bhaktya by d e v o t i o n al service;karma fr u i t i v e activities;asayam
desire; grathitam ha r d k n o t; udgrathayanti ro o t o u t ; santah de v o t e e s;tat
that; vat li k e ; na ne v e r ;ri k ta m atay-ah pe r s o ns devoid of devotional service;
yatayah ev e r - increasingly trying;api ev e n t h o u g h;ruddha st o p p e d;srotah
ganah the waves of sense enjoyment;tam un t o H i m ; ar a n am w o r t h y t o t a k e
shelter; bhaj a en gage in devotional service;vasudevam un t o K r s n a, the son of
Vasudeva.

The devotees, who are always engaged in the service of the toes of the lotus feet of
the Lord, can very easily overcome hardknotted desires for fruitive activities.
Because this is very difficult, the nondevotees — the jnanis and yogis — although
trying to stop the waves of sense gratification, cannot do so. Therefore you are
advised to engage in the devotional service of Krsna, the son of Vasudeva.

03.23.56 Kapiladeva to Devahuti

neha yat karma dharmaya
na viragaya kalpate
na tirtha pada sev-ayai-
jivann api mrto hi sah
na no t; iha he r e ;yat wh i c h ; k a r m a w o r k ; dh a r m a ya fo r p e r f e c t ion of
religious life; na no t ; vi r a gaya fo r d e t a c h me nt;kalpate le a d s;na no t ; t i r t h a -
pada ofthe Lords l o tus feet; sevayai to d e v o t i o n a ls e rvice;jivan l i v i n g ; a p i
although; mrtah de a d; hi in d e e d ;sah h e .

Anyone whose work is not meant to elevate him to religious life, anyone whose
religious ritualistic performances do not raise him to renunciation, and anyone
situated in renunciation that does not lead him to devotional service to the
Supreme Personality of Godhead, must be considered as dead, although breathing.

01.18.12 Sages to Suta Gosvamt

karmany asminn anasvase
dhuma-dhumratmanam bhavan
apayayati govinda
pada padma-savam madhu
karmani pe r f o r m a nce of;asmin in t h i s ; anasvase wi t h o u t c e rtainty; dhuma
smoke; dhumra-atmanam t i n g ed body and mind; bhavan yo u r g o od self;
apayayati ve r y m u ch p le asing;govinda th e P e rsonality of Godhead;pada f e e t ;
padma asav-am nectar of the lotus flower; madhu h o n e y .

We have just begun the performance of this fruitive activity, a sacrificial fire,
without certainty of its result due to the many imperfections in our action. Our
bodies have become black from the smoke, but we are factually pleased by the
nectar of the lotus feet of the Personality of Godhead, Govinda, which you are
distributing.

02.03.02-8 Sukadeva Gosvamt to Maharaja Partksit

brahma varcas-a kamas -tu
yaj eta brahmanah patim
indram indriya kamas -tu
praj a kamah -praj apatin
devim mayam tu sri kamas-
tej as kamo vi-bhavasum
vasu kamo v-asun rudran
virya kamo 't-ha viryavan
annadya kamas t-v aditim
svarga kamo 'd-iteh sutan
visvan devan rajya kamah-
sadhyan samsadhako visam
ayus kamo 'sv-inau devau
pusti kama ilam -yaj et
pratistha kamah p-uruso
rodasi loka matarau-
rupabhikamo gandharvan
stri kamo 'psa-ra urvasim
adhipatya kamah sa-rvesam
 yaj eta paramesthinam
yajnamyajedyasas k-amah
kosa k-amah pracetasam
vidya k-amas tu girisam
dampatyartha umam satim
brahma th e absolute;varcasa ef f u l g e nce;kamah tu bu t o n e w ho d esires in that
way; yaj eta do w o r s hip; brahmanah of t h e V e d as;patim th e m a s t e r;indram
the King of heaven; indriya ka-mah tu bu t o ne w ho desires strong sense organs;
praja ka-mah one who desires many offspring;prajapatm the Prajapatis; devim
the goddess; mayam un t o t he mis tress of the material world;tu bu t ; s r i
kamah one who desires beauty; tejah power; kamah one who so desires;
vibhavasum th e fire-god;vasu ka-mah on e w ho wants wealth;vasun th e V a s u
demigods; rudran th e R u d ra expansions of Lord Siva;virya ka-mah o n e w h o
wants to be very strongly built; atha th e r e f o r e;viryavan th e m o s t p o w e rful;
anna ady-a grains; kamah on e w ho so desires;tu bu t ; ad i t im Ad i t i , m o t h e r o f
the demigods; svarga he a v e n;kamah so d e s i r ing;aditeh sutan th e s o ns of
Aditi; visvan Vi s v a d eva;devan de m i g o d s;raj ya kam-ah th o se who hanker for
kingdoms; sadhyan th e S adhya demigods;samsadhakah wh a t f u l f i l ls the wishes;
visam of t he mercantile community; ayuh kama-h de s i rous of long life;
asvinau th e t wo demigods known as the Asvim brothers;devau t h e t w o
demigods; pusti kama-h one who desires a strongly built body;ilam t h e e a r t h ;
yajet mustworship; pratistha kam-ah o n e w h o d e s iresgood fame, orstabilityi n
a post; purusah su ch men; rodasi th e h o r i z o n; loka mata-rau an d t he earth;
rupa be a uty; abhikamah po s i t i v e ly aspiring for;gandharvan th e r e s idents of
the Gandharva planet, who are very beautiful and are expert in singing; stri
kamah one who desires a good wife;apsarah urvasim th e s oc iety girls of the
heavenly kingdom; adhipatya kama-h one who desires to dominate others;
sarvesam everyone;yaj eta mu s t w o r s h ip;paramesthinam Br a h m a, the head of
the universe;yajnam t h e P e r sonalityof Go dhead;yajet m u s t w o r s h i p ; y a s a h
kamah one who desires to be famous;kosa kamah -one who desires a good bank
balance; pracetasam th e t re asurer of heaven, known as Varuna;vidya kamah -tu
but one who desires education; girisam th e l o rd of t he Hima layas, Lord Siva;
dampatya arthah -and for conjugal love; umam satim th e c h a s te wife of Lord
Siva, known as Uma.

One who desires to be absorbed in the impersonal brahmajyoti effulgence should

worship the master of the Vedas LLord Brahma or Brhaspati, the learned priest],
one who desires powerful sex should worship the heavenly King, Indra, and one
who desires good progeny should worship the great progenitors called Prajapatis.
One who desires good fortune should worship Durgadevi, the superintendent of
the material world. One desiring to be very powerful should worship fire, and one
who aspires only after money should worship the Vasus. One should worship the
Rudra incarnations of Lord Siva if he wants to be a great hero. One who wants a
large stock of grains should worship Aditi. One who desires to attain the heavenly
planets should worship the sons of Aditi. One who desires a worldly kingdom
should worship Visvadeva, and one who wants to be popular with the general
mass of population should worship the Sadhya demigod. One who desires a long
span of life should worship the demigods known as the Asvim-kumaras, and a
person desiring a strongly built body should worship the earth. One who desires
stability in his post should worship the horizon and the earth combined. One who
desires to be beautiful should worship the beautiful residents of the Gandharva
planet, and one who desires a good wife should worship the Apsaras and the
Urvasi society girls of the heavenly kingdom. One who desires domination over
others should worship Lord Brahma, the head of the universe. One who desires
tangible fame should worship the Personality of Godhead, and one who desires a
good bank balance should worship the demigod Varuna. If one desires to be a
greatly learned man he should worship Lord Siva, and if one desires a good marital
relation he should worship the chaste goddess Uma, the wife of Lord Siva. (2-7)

dharmartha uttama slok-am

tantuh tanvan pitrn yajet
raksa kam-ah punya j anan
oj as kam-o marud gan-an
dharma arth-ah for spiritual advancement;uttama sloka-m th e Supreme Lord or
persons attached to the Supreme Lord; tantuh for offspring; tanvan a n d f or t h e i r
protection; pitrn th e r e s i d ents of Pitrloka;yaj et must worship; raksa kam-ah
one who desires protection; punyajanan pious persons; ojah kam-ah one who
desires strength should worship; marut gana-n th e demigods.

One should worship Lord Visnu or His devotee for spiritual advancement in
knowledge, and for protection of heredity and advancement of a dynasty one
should worship the various demigods. (8)

02.03.09-11 Sukadeva Goswamt to Maharaja Partksit

rajya kamo m-anun devan
nirrtim tv abhicaran yaj et
kama kamo y-aj et somam
akamah purusam param
rajya kamah -anyone desiring an empire or kingdom; manun th e M a n u s, semi-
incarnations of God; devan de m i g o d s;nirrtim de m o n s ;tu bu t ; ab h i c a ran
desiring victory over the enemy; yaj et sh o u ld w o r s hip; kama kamah - o ne w h o
desires sense gratification; yajet sh o u l d w o r s h i p;somam th e d e m i g od named
Candra; akamah on e w ho h as no material desires to be fulfilled;purusam t h e
Supreme Personality of Godhead;param the Supreme.

One who desires domination over a kingdom or an empire should worship the
Manus. One who desires victory over an enemy should worship the demons, and
one who desires sense gratification should worship the moon. But one who desires
nothing of material enjoyment should worship the Supreme Personality of
Godhead. (9)
 akamah sarva k-amo va
moksa k-ama udara d-hIh
tIvrena bhakti yo-gena
yaj eta purusam param
akamah one who has transcended all material desires;sarva ka-mah o ne who
has the sum total of material desires; va ei t h e r; moksa ka-mah on e w ho desires
liberation; udara dh-Ih wi t h b r o a der intelligence;tIvrena wi t h g r e at force;bhakti
yogena by devotional service to the Lord;yaj eta sh o u ld w o r s hip;purusam the
Lord; param th e s up r e me whole.

A person who has broader intelligence, whether he be full of all material desire,
without any material desire, or desiring liberation, must by all means worship the
supreme whole, the Personality of Godhead. (10)

etavan eva yaj atam

iha nihsreyasodayah
bhagavaty acalo bhavo
yad bhagavata sang-atah
etavan all these different kinds of worshipers;eva ce r t a inly;yaj atam w h i l e
worshiping; iha in t h i s l i f e;nihsreyasa th e h i g h e st benediction;udayah
development; bhagavati un t o t he Supreme Personality of Godhead;acalah
unflinching; bhavah sp o n t a n eous attraction;yat wh i c h ; bh a gavata t h e p u r e
devotee of the Lord; sangatah as s ociation.

All the different kinds of worshipers of multidemigods can attain the highest
perfectional benediction, which is spontaneous attraction unflinchingly fixed upon
the Supreme Personality of Godhead, only by the association of the pure devotee
of the Lord. (11)

11.14.20 SrI Krsna to Uddhava

na sadhayati mam yogo
na sankhyam dharma uddhava
na svadhyayas tapas tyago
y atha bhakti r mamorj ita
na no t; sadhayati br i n g s u n d er control;mam Me ; yo g ah t h e y o g a sy s tem;
na no r; sankhyam th e s y s tem of Sankhya philosophy;dharmah pi o u s a ctivities
within the varnasrama system; uddhava My d e ar Udd hava;na n o t ;
svadhyayah Ve d ic study; tapah au s t e r i t y;tyagah re n u n c i a t i o n;yatha a s ;
bhaktih de v o t i o n al service;mama un t o M e ; urj ita st r o n g ly d e veloped.
My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees
brings Me under their control. I cannot be thus controlled by those engaged in
mystic yoga, Sankhya-philosophy, pious work, Vedic study, austerity or
renunciation.

12.03.08-09 Sukadeva Gosvami to Maharaja Pariksit

vidya ta-pah pr-ana ni-rodha m-aitri
tirthabhiseka vr-ata da-na japyaih
natyanta sud-dhim labhate 'ntaratma
yatha hrdi sth-e bhagavaty anante

vidya by w o r s h ip of demigods;tapah au s t e r i t ies;prana nir-odha ex e r c ise of

breath control; maitri co m p a s s ion;tirtha abh-iseka ba t h i ng in holy places;
vrata st r i ct vows; dana ch a r i t y;j apyaih an d c h a n t i ng of variousmantras; na
not; atyanta co m p l e t e;suddhim pu r i f i c a t i o n;labhate ca n a chieve;antah
atma the mi n d; yatha as ; hr di sthe -w h e n He is present within the heart;
bhagavati th e P ersonality of Godhead;anante t h e u n l i m i t ed Lord.

By one s engaging in the processes of demigod worship, austerities, breath control,

compassion, bathing in holy places, strict vows, charity and chanting of various
mantras, one s mind cannot attain the same absolute purification as that achieved
when the unlimited Personality of Godhead appears within one s heart. (08)

tasmat sarvatmana raj an

hrdi stham -kuru kesavam
mriyamano hy avahitas
tato yasi param gatim
tasmat th e r e fore;sarva atman-a wi th a ll endeavor;raj an 0 Ki n g ; h r di s tham-
within your heart; kuru m a k e ; ke savam Lo r d K e s a va;mriyamanah dy i n g ; h i
indeed; avahitah co n c e n t rated;tatah th e n ;ya si yo u w i l l g o ; pa ram t o t h e
supreme; gatim de s t i n a tion.

Therefore, 0 King, endeavor with all your might to fix the Supreme Lord Kesava
within your heart. Maintain this concentration upon the Lord, and at the time of
death you will certainly attain the supreme destination. (09)

10.10.03-0 Brahma to Srf. Krsna

j nane prayasam udapasya namanta eva
j ivanti san mukharita-m bhavadiya vartam-
sthane sthitah sruti gatam ta-nu van manob-hir-
ye prayaso j'itajito 'py asi tais tri lokyam -

jnane fo r k n o w l e d ge;prayasam th e e n d eavor;udapasya gi v i n g up comp l e tely;

namantah of f e r i ng obeisances;eva si m p l y;j ivanti li v e ; sat mukharitam-
chanted by the pure devotees; bhavadiya vartam to p i c s related to You;sthane i n
their material position; sthitah re m a i n i n g;sruti g-atam re c e i ved by hearing;
tanu wi t h t h e ir body; vak wo r d s ;ma nobhih an d m i n d ; ye wh o ; pr a y a s ah
for the most part; ajita 0 un c o n q u e r a ble one;
jitah co n q u e r e d;api
nevertheless; asi Yo u b ecome; taih b y t h e m ; tri l o-kyam w i t h i n t h e t h r e e
worlds.

Those who, even while remaining situated in their established social positions,
throw away the process of speculative knowledge and with their body, words and
mind offer all respects to descriptions of Your personality and activities, dedicating
their lives to these narrations, which are vibrated by You personally and by Your
pure devotees, certainly conquer Your Lordship, although You are otherwise
unconquerable by anyone within the three worlds. (3)

sreyah srti-m bhaktim udasya te vibho

k2isyanti ye keva2a bod-ha 2abd-haye
tesam asau klesala eva sisyate
nanyad yatha sthula tusav-aghatinam

sreyah of s upreme benefit;srtim th e p a t h; bhaktim de v o t i o n al service;

udasya re je cting; te th e y ; vi b ho 0 al m i g h t y L o r d; klisyanti s t r u g g l e;
ye
who; keva2a exclusive; bodha of k n o w l e d g e;2abdhaye fo r t he achievement;
tesam for the m; asau th i s ; kl e salah bo t h e r a t i o n;eva me r e l y;sisyate
remains; na no t h i n g; anyat ot h e r ;ya t ha ju s t a s; sthula tusa -empty hu s ks;
avaghatinam fo r t h o se who are beating.

My dear Lord, devotional service unto You is the best path for self-realization. If
someone gives up that path and engages in the cultivation of speculative
knowledge, he will simply undergo a troublesome process and will not achieve his
desired result. As a person who beats an empty husk of wheat cannot get grain,
one who simply speculates cannot achieve self-realization. His only gain is trouble.
8)

03.25.00 Kapiladeva to Devahuti

etavan eva loke 'smin
pumsam nihsreyasodayah
tivrena bhakti yogena-
mano mayy arpitam sthiram

etavan eva on ly so far; loke asmin in t h i s w o r l d;pumsam of m e n ; ni h s reyasa

final perfection of life; udayah th e a t t a inment of; tivrena in t e n s e; bhakti-
yogena by p ra ctice of devotional service;manah mi n d ; m a y i in Me; arpitam
fixed; sthiram st e a d y.

Therefore persons whose minds are fixed on the Lord engage in the intensive
practice of devotional service. That is the only means for attainment of the final
perfection of life.

01.02.06-10,12-13 Suta Gosvamf. to Saunaka Rsi

sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati
sah th a t; vai ce r t a i n l y;pumsam fo r m a n k i n d ; parah su b l i m e ;dharmah
occupation; yatah by w h i c h ; bhaktih de v o t i o n al service; adhoksaj e u n to t he
Transcendence; ahaituki ca u s e less;
apratihata un b r o k e n;yaya b y w h i c h ;
atma the self; suprasidati co m p l e t e ly satisfied.

The supreme occupation jdharma] for all humanity is that by which men can
attain to loving devotional service unto the transcendental Lord. Such devotional
service must be unmotivated and uninterrupted to completely satisfy the self. (6)

vasudeve bhagavati
bhakti yoga-h prayoj itah
j anay aty asu vai ragyam
jnanam ca yad ahaitukam

vasudeve un to Krsna; bhagavati un t o t he P ersonality of Godhead;bhakti

yogah co n t a ct of devotional service;prayojitah be i n g a pplied;j anayati d o e s
produce; asu very soon; vairagy am de t a chment;j nanam kn o w l e d g e;ca a n d ;
yat that which; ahaitukam ca u s e less.

By rendering service unto the Personality of Godhead, Sri Krsna, one immediately
acquires causeless knowledge and detachment from the world. (7)

dharmah svanusthitah pumsam

visvaksena kathasu -yah
notpaday ed y adi ratim
srama eva hi kevalam
dharmah oc c u p a tion; svanusthitah ex e c u t ed in terms of one's own position;
pumsam of h u m a n k i n d; visvaksena th e P ersonality of Godhead (plenary
portion); kathasu in the message of; yah wh a t i s; na no t ; ut p a d ayet d o e s
produce; yadi if; ratim at t r a c t i o n;sramah us e l e ss labor;eva on l y ; h i
certainly; kevalam e n t i r e l y .

The occupational duties a man performs according to his own position are only so
much useless labor if they do not provoke attraction for the message of the
Personality of Godhead. (8)
 dharmasya hy apavargyasya
nartho 'rthayopakalpate
narthasy a dharmai kantasya
kamo labhaya hi smrtah
dharmasya oc c u p ational engagement;hi ce r t a i n l y;apavargyasya u l t i m a t e
liberation; na no t ; ar t h ah en d ; ar t h a ya fo r m a t e r i al gain;upakalpate i s m e a n t
for; na ne i t h e r; arthasya of m a t e r i al gain;dharma ek-a an-tasya for one who is
engaged in the ultimate occupational service; kamah se n se gratification;
labhaya at t a inment of; hi ex a c t l y;smrtah is d e s c r ibed by the great sages.

All occupational engagements are certainly meant for ultimate liberation. They
should never be performed for material gain. Furthermore, according to the sages,
one who is engaged in the ultimate occupational service should never use material
gain to cultivate sense gratification. (9)

kamasya nendriya priti-r

labho j iveta yavata
j ivasya tattvajij nasa
nartho yas ceha karmabhih

kamasya of d esires;na no t ; in d r i ya se n s e s;pritih sa t i s f a ction;labhah g a i n ;

j iveta se l f-preservation;yavata so m u c h s o;jivasya of t h e l i v i ng being;
tattva th e A bsolute Truth;jij nasa in q u i r i e s;na no t ; ar t h ah en d ;ya h ca iha
whatsoever else; karmabhih by o c c u p a tional activities.

Life s desire should never be directed toward sense gratification. One should desire
only a healthy life, or self-preservation, since a human being is meant for inquiry
about the Absolute Truth. Nothing else should be the goal of one's work. (10)

tac chraddadhana munayo

j nana vairagy-a yuktaya-
pasyanty atmani catmanam
bhaktya sruta grhitay-a

tat th a t; sraddadhanah se r i o u s ly inquisitive;munayah sa g e s; j nana

knowledge; vairagya de t a c h ment;yuktaya we l l e q u i p p ed wit h;pasyanti see;
atmani wi t h i n h i m s e lf; ca a n d ; at m a nam th e P a r a matma;bhaktya i n
devotional service; sruta th e V e d as;grhitaya we l l r e c e ived.

The seriously inquisitive student or sage, well equipped with knowledge and
detachment, realizes that Absolute Truth by rendering devotional service in terms
of what he has heard from the Vedanta-sruti. (12)
 atah pumbhir dvij a s-restha
varnasrama v-ibhagasah
svanusthitasya dharmasya
samsiddhir hari to-sanam
atah so; pumbhih by t h e h u m an being;dvij a sr-esthah 0 be s t among the twice-
born; varna as-rama th e i ns titution of four castes and four orders of life;
vibhagasah by t he division of; svanusthitasya of o ne s own prescribed duties;
dharmasya oc c u p ational;samsiddhih th e h i g h e st perfection;hari t h e
Personality of Godhead; tosanam pl e a s ing.

0 best among the twice-born, it is therefore concluded that the highest perfection
one can achieve by discharging the duties prescribed for one's own occupation
according to caste divisions and orders of life is to please the Personality of
Godhead. (13)

03.25.32-33 Kapiladeva to Devahuti

sri bhag-avan uvaca
devanam guna linga-nam
anusravi ka karm-anam
sattva evaika mana-so
vrttih svabhaviki tu ya
animitta bhagavati
bhaktih siddher gariyasi

sri bhaga-van uvaca the Supreme Personality of Godhead said;devanam o f t h e

senses or of the presiding deities of the senses; guna lingana-m wh i ch detect sense
objects; anusravika ac c o r d i ng to scripture;karmanam wh i c h w o r k ; sattve u n t o
the mind or unto the Lord; eva on l y ; eka manasa-h of a man of undivided mind;
vrttih in c l i n a t i o n;svabhaviki na t u r a l;tu in f a c t ;ya wh i c h ; an i m i t ta w i t h o u t
motive; bhagavati to t he P ersonality of Godhead;bhaktih de v o t i o n al service;
siddheh th an salvation;gariyasi b e t t e r .

Lord Kapila said: The senses are symbolic representations of the demigods, and
their natural inclination is to work under the direction of the Vedic injunctions. As
the senses are representatives of the demigods, so the mind is the representative of
the Supreme Personality of Godhead. The mind's natural duty is to serve. When
that service spirit is engaged in the devotional service to the Personality of
Godhead, without any motive, that is far better even than salvation. (32)

j arayaty asu ya kosam

nigirnam analo yatha

j arayati di s s o l ves;asu qu i c k l y;ya wh i c h ; ko s am th e s u b t le body;nigirnam

things eaten; analah fi r e ;yatha as.

Bhakti, devotional service, dissolves the subtle body of the living entity without
separate effort, just as fire in the stomach digests all we eat. (33)

03.29.11-12 Kapiladeva to Devahuti

mad gu-na sru-ti ma-trena
mayi sarva gu-hasaye
mano ga-tir avicchinna
yatha gangambhaso 'mbudhau
laksanam bhakti yog-asya
nirgunasya hy udahrtam
ahaituky avyavahita
ya bhaktih purusottame
mat of M e; guna qu a l i t i e s;sruti by h e a r i n g;matrena ju s t ; ma yi t o w a r d s M e ;
sarva guh-a asay-e residing in everyone's heart; manah gatih -the he art's course;
avicchinna co n t i n u o u s;yatha as ;ga nga of t h e G a n g es;ambhasah o f t h e
water; ambudhau to w a r ds the ocean;laksanam th e m a n i f e station;bhakti
yogasya of d e votional service;nirgunasya un a d u l t e rated;hi indeed;
udahrtam ex h i b i t e d; ahaituki ca u s e l e ss;
avyavahita no t s e p arated;ya w h i c h ;
bhaktih de v o t i o n al service;purusa uttam-e to w a r ds the Supreme Personality of
Godhead.

The manifestation of unadulterated devotional service is exhibited when one's

mind is at once attracted to hearing the transcendental name and qualities of the
Supreme Personality of Godhead, who is residing in everyone s heart. Just as the
water of the Ganges flows naturally down to the ocean, such devotional ecstasy,
uninterrupted by any material condition, flows towards the Supreme Lord. (11l12)

02.03.12,17 Sukadeva Goswami to Maharaja Pariksit

j nanam yad apratinivrtta gunormi -cakram-
atma prasad-a uta yatra gunesv asangah
kaivalya samma-ta pathas -tv atha bhakti yogah -
ko nirvrto hari kathasu -ratim na kuryat

jnanam kn o w l e d g e;yat th a t w h i c h ; a up t o t h e l i m i t o f; pr atinivrtta

completely withdrawn; guna urmi th - e waves of the material modes; cakram
whirlpool; atma prasada-h self-satisfaction; uta mo r e o v e r;yatra wh e r e t h e re is;
gunesu in the modes ofnature; asangah no a t t a chment;kaivalya
transcendental; sammata ap p r o v e d;pathah pa t h ; tu bu t ; at h a t he r e f o r e ;
bhakti yogah d- evotional service;kah wh o ; ni r v r t ah ab s o r b ed in;hari
kathasu in t he transcendental topics of the Lord; ratim at t r a c t i o n;na s h a l l
not; kuryat d o .

Transcendental knowledge in relation with the Supreme Lord Hari is knowledge

resulting in the complete suspension of the waves and whirlpools of the material
modes. Such knowledge is self-satisfying due to its being free from material
attachment, and being transcendental it is approved by authorities. Who could fail
to be attracted> (12)

ayur barati vai pumsam

udyann astam ca yann asau
tasyarte yat ks-ano nita
uttama slo-ka va-rtaya

ayuh du r a t i on of life; harati de c r e a ses;

vai ce r t a i n l y;pumsam of t h e p e o ple;
udyan ri s i n g; astam se t t i n g;ca al s o ;yan mo v i n g ;as au th e s u n ; ta sya o f
one who glorifies the Lord; rte ex c e p t;yat by w h o m ; ks a n ah ti m e ; n i t a h
utilized; uttama slok-a the all-good Personality of Godhead;vartaya i n t h e t o p i c s
of.

Both by rising and by setting, the sun decreases the duration of life of everyone,
except one who utilizes the time by discussing topics of the all-good Personality of
Godhead. (17)

02.08.04-5 Maharaja Pariksit to Sukadeva Goswami

srnvatah sraddhaya nityam
grnatas ca sva cestita-m
kalena natidirghena
bhagavan visate hrdi

srnvatah of t h o se who hear;sraddhaya in e a r n e stness;nityam r e g u l a r l y ,

always; grnatah ta k i ng t he matter;ca al s o ; sva cestitam -seriously by one's own
endeavor; kalena du r a t i o n; na no t ; at i d i r g hena ve r y p r o l o n g ed time ;
bhagavan the Personality of Godhead Sri Krsna;visate be c o m es manifest;hrdi
within one's heart.

Persons who hear Srimad-Bhagavatam regularly and are always taking the matter
very seriously will have the Personality of Godhead Sri Krsna manifested in their
hearts within a short time. (0)

pravistah karna randhre-na

svanam bhava saroruha-m
dhunoti samalam krsnah
salilasya yatha sarat

pravistah thus being entered; karna randhren-a th r o u gh the holes of the ears;
svanam ac cording to ones liberated position; bhava co n s t i t u t i o n al relationship;
sarah ruham -the lotus flower; dhunoti cleanses; samalam ma t e r ial qualities
like lust, anger, avarice and hankering; krsnah Lo r d K r s n a, the Supreme
personality of Godhead; sa2i2asya of the reservoir of waters;yatha as it w e r e ;
sarat th e autumn season.

The sound incarnation of Lord Krsna, the Supreme Soul [i.e. Srimad-Bhagavatam],
enters into the heart of a self-realized devotee, sits on the lotus flower of his loving
relationship, and thus cleanses the dust of material association, such as lust, anger
and hankering. Thus it acts like autumnal rains upon pools of muddy water. (5)

02.01.13 Sukadeva Gosvami to Maharaja Pariksit

khatvango nama raj arsir
j natveyattam ihayusah
muhurtat sarvam utsrj ya
gatavan abhayam harim
khatvangah Ki n g K h a t vanga;nama na m e ; raj a rsih -sain t ly ki n g;j natva b y
knowing; iyattam du r a t i o n; iha i n t h i s w o r l d ; ayusah of o n e s l i f e;muhurtat
within onlya mom ent; sarvam ev e r y t h i n g;utsrjya le a v i n g aside; gatavan h a d
undergone; abhayam fu l l y s afe;harim th e P e r s onality of Godhead.

The saintly King Khatvanga, after being informed that the duration of his life
would be only a moment more, at once freed himself from all material activities
and took shelter of the supreme safety, the Personality of Godhead.

02.01.12 Sukadeva Gosvami to Maharaja Pariksit

kim pramattasya bahubhih
paroksair hayanair iha
varam muhurtam viditam
ghatate sreyase yatah
kim w hat is; pramattasya of t h e b e wi l dered; bahubhih by m a n y; paroksaih
inexperienced; hayanaih ye a r s; iha i n t h i s w o r l d ; va ram b e t t e r ; muhurtam a
moment; viditam c o n s c i ous; ghatate on e c an try for;sreyase in t he m a t t er of
the supreme interest; yatah b y t h a t .

What is the value of a prolonged life which is wasted, inexperienced by years in

this world> Better a moment full of consciousness, because that gives one a start in
searching after his supreme interest.

02.01.02-6 Sukadeva Gosvami to Maharaja Pariksit

srotavyadini raj endra
nrnam santi sahasrasah
apasyatam atma tattvam -

grhesu grha medhinam-

srotavya adini su -bject matters for hearing;raj endra 0 Em p e r o r;nr nam of
human society; santi th e r e are;sahasrasah hu n d r e ds and thousands;
apasyatam of t he blind; atma t-attvam kn o w l e d ge of self, the ultimate truth;
grhesu at home; grha medhinam of p e r s o ns too materially engrossed.

Those persons who are materially engrossed, being blind to the knowledge of
ultimate truth, have many subject matters for hearing in human society, 0
Emperor. (2)

nidraya hriyate naktam

vyavayena ca va vayah
diva carthehaya raj an
kutumba bha-ranena va

nidraya by s l e eping;hriyate wa s t e s;naktam ni g h t ; vy a vayena s e x

indulgence; ca al s o; va ei t h e r ;va yah du r a t i o n of l i f e;diva da y s ;ca a n d ;
artha ec o n o mi c; ihaya de v e l o p m e n t;raj an 0 Ki n g ; ku t u m ba f a m i l y
members; bharanena ma i n t a i n i n g; va e i t h e r .

The lifetime of such an envious housholder is passed at night either in sleeping or

in sex indulgence, and in the daytime either in making money or maintaining
family members. (3)

dehapatya kalat-radisv
atma sainye-sv asatsv api
tesam pramatto nidhanam
pasyann api na pasyati
deha bo d y; apatya ch i l d r e n;ka latra wi f e ; ad i su an d i n e v e r y t h i ng in relation
to them; atma ow n ; sa inyesu fi g h t i n g s oldiers;asatsu fa l l i b l e;api i n s p i t e o f ;
tesam of all of them; pramattah to o a t t a c hed;nidhanam de s t r u c t i o n;pasyan
having been experienced; api al t h o u g h;na do e s n o t; pasyati s e e i t .

Persons devoid of atma-tattva do not inquire into the problems of life, being too
attached to the fallible soldiers like the body, children and wife. Although
sufficiently experienced, they still do not see their inevitable destruction. (0)

tasmad bharata sarvatma

bhagavan isvaro harih
srotavyah kirtitavyas ca
smartavy as cecchatabhay am

tasmat for t h is reason;bharata 0 de s c e n d ant of Bharata; sarvatma t h e

Supersoul;bhagavan the Supreme Personality of Godhead; isvarah the
controller; harih th e L o r d , w ho vanquishes all miseries;srotavyah i s to b e
heard; kirtitavyah to b e g l o r i f i e d;ca al s o ;smartavyah to b e r e m e mbered;ca
and; icchata of o n e w ho d e sires;abhayam f r e e d o m .

0 descendant of King Bharata, one who desires to be free from all miseries must
hear about, glorify and also remember the Personality of Godhead, who is the
Supersoul, the controller and the savior from all miseries. (5)

etavan sankhya yo-gabhyam

sva dh-arma pa-rinisthaya
j anma lab-hah parah pumsam
ante narayana sm-rtih
etavan all these;sankhya co m p l e te knowledge ofmatter and spirit;
yogabhyam knowledge of mystic power; sva dha-rma pa r t i c u lar occupational
duty; parinisthaya by f u l l p e r c eption;j anma bi r t h ; /a b hah ga i n ;pa r ah t h e
supreme; pumsam of a person;ante at t he e nd;narayana th e P e r sonality of
Godhead; smrtih re m e m b r a nce.

The highest perfection of human life, achieved either by complete knowledge of

matter and spirit, by practice of mystic powers, or by perfect discharge of
occupational duty, is to remember the Personality of Godhead at the end of life.(6)

02.01.07 Sukadeva Goswami to Maharaja Pariksit

prayena munayo raj an
nivrtta vidhi sedha-tah
nairgunya stha r-amante sma
gunanukathane hareh

prayena mainly; munayah al l s ages;raj an 0 Ki n g ; ni v r t t ah ab o v e ;vidhi

regulative principles; sedhatah fr o m r e s trictions;nairgunya sthah-
transcendentally situated; ramante ta k e p le asure in;sma di s t i n c t l y;guna
anukathane de s cribing the glories;hareh o f t he L o r d .

0 King Pariksit, mainly the topmost transcendentalists, who are above the
regulative principles and restrictions, take pleasure in describing the glories of the
Lord.

02.0l.ll S u k a d eva Goswami to Maharaja Pariksit

etan nirvidyamananam
icchatam akuto bhayam-
yoginam nrpa nirnitam
harer namanukirtanam
etat it i s; nirvidyamananam of t h o s e who are completely free from all material
desires; icchatam of t h o se who are desirous of all sorts of material enjoyment;
akutah b-hayam fr ee from all doubts and fear;yoginam of a ll w ho a re self-
satisfied; nrpa 0 Ki n g ; n i r n i t am d e c i d e d t r u t h; hareh of t h e L o r d, Sri Krsna;
nama h o ly name; anu a f t e r s omeone, always; kirtanam c h a n t i n g .

0 King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who
are free from all material desires, those who are desirous of all material enjoyment,
and also those who are self-satisfied by dint of transcendental knowledge.

11.20.07-9 Sri Krsna to Uddhava

nirvinnanam j nana yog-o
nyasinam iha karmasu
tesv anirvinna-cit tanam
karma yog-as tu kaminam
nirvinnanam fo r t h ose who are disgusted;jnana yoga-h th e path ofp h i l o s o phical
speculation; nyasinam fo r t h o se who are renounced; iha a m o n g t h e se three
paths; karmasu in ordinary material activities; tesu in t h o se activities;
anirvinna no t d i s gusted; cittanam f o r t h o se who have consciousness;karma
yogah th e path of karma yoga-; tu indeed; kaminam fo r t h o se who still desire
material happiness.

Among these three paths, jnana-yoga, the path of philosophical speculation, is

recommended for those who are disgusted with material life and are thus detached
from ordinary, fruitive activities. Those who are not disgusted with material life,
having many desires yet to fulfill, should seek perfection through the path of
karma-yoga. (7)

yadrcchaya mat kathada-u

j ata sraddha-s tu yah puman
na nirvinno nati-sakto
bhakti yogo 'sy-a siddhi dah -

yadrcchaya somehow or other by good fortune; mat katha a-dau i-n the
narrations, songs, philosophy, dramatical performances, etc., that describe My
glories; j ata aw a kened;sraddhah faith; tu in d e e d;yah on e w h o ; pu m an a
person; na not; nirvinnah d i s g u sted; na no t ; a t i - s aktah v e r y a t t a ched; bhakti-
yogah the path of loving devotion; asya hi s ; siddhi dah wi - ll a ward perfection.

If somehow or other by good fortune one develops faith in hearing and chanting
My glories, such a person, being neither very disgusted with nor attached to
material life, should achieve perfection through the path of loving devotion to Me.
(8)
 tavat karmani kurvita
na nirvidyeta yavata
mat k-atha sr-avanadau va
sraddha yavan naj ayate
tavat up to t h at time; karmani fr u i t i v e a ctivities;kurvita on e s h o u ld e xecute;
na nirvidyeta is n ot satiated;yavata as l o ng as;mat ka-tha of d i s c o urses about
Me; sravana ad-au in t he matter ofs ravanam, kirtanam and so on; va o r ;
sraddha fa i t h; yavat as l o n g as;na no t ;j ayate is a w a k e ned.

As long as one is not satiated by fruitive activity and has not awakened his taste for
devotional service by sravanam kirtanam visnoh, one has to act according to the
regulative principles of the Vedic injunctions. (9)

11.20.11 Sri Krsna to Uddhava

asmiu loke vartamanah
sva dhar-ma stho -'naghah sucih
j nanam visuddham apnoti
mad bhakt-im va yadrcchaya
asmin in t h i s; loke wo r l d ; va r t a manah ex i s t i n g;sva dhar-ma in o ne s
prescribed duty; sthah si t u a t e d;anaghah free from sinful activities; sucih
cleansed of material contamination;jnanam k n o w l e d ge;visuddham
transcendental; apnoti ob t a i n s;mat to M e ; bh a k tim de v o t i o n al service;va or;
yadrcchaya according to one's fortune.

One who is situated in his prescribed duty, free from sinful activities and cleansed
of material contamination, in this very life obtains transcendental knowledge or,
by fortune, devotional service unto Me.

11.21.02 Sri Krsna to Uddhava

sve sve 'dhikare ya nistha
sa gunah parikirtitah
viparyayas tu dosah syad
ubhayor esa niscayah
sve sve each in his own; adhikare po s i t i o n;ya su c h ; ni s t ha st e a d i n e ss; sah
this; gunah pi e t y; parikirtitah is d e c l a r ed to be;viparyayah th e o p p o s i te;tu
indeed; dosah im p i e t y; syat is ; ub h a yoh of t h e t w o ; es ah th i s ; ni s cayah t h e
definite conclusion.

Steadiness in one s own position is declared to be actual piety, whereas deviation

from one s position is considered impiety. In this way the two are definitely
ascertained.
11.03.30 Prabuddha to Maharaja Nimi
parasparanukathanam
pavanam bhagavad y-asah
mitho ratir mithas tustir
nivrttir mitha atmanah

paraspara mutual; anukathanam d i s c u ssion; pavanam pu r i f y i n g;bhagavat o f

the Supreme Lord; yasah gl o r i e s; mithah m u t u a l ; r a t ih l o v i n g a t t r a c tion;
mithah m u t u al; tustih s a t i s f action; nivrttih c e s s ation of material miseries;
mithah m u t u al; atmanah o f t h e s ou l .

One should learn how to associate with the devotees of the Lord by gathering with
them to chant the glories of the Lord. This process is most purifying. As devotees
thus develop their loving friendship, they feel mutual happiness and satisfaction.
And by thus encouraging one another they are able to give up material sense
gratification, which is the cause of all suffering.

11.03.31 Prabuddha to Maharaja Nimi

smarantah smarayantas ca
mitho 'ghaugha hara-m harim
bhaktya sanj ataya bhaktya
bibhraty utpulakam tanum

smarantah re m e m b e ring; smarayantah c a a nd r e m i n d i n g; mithah o n e a n o t h e r ;

agha ogha h-aram -who takes away everything inauspicious from the devotee;
harim th e Supreme Personality of Godhead; bhaktya b y d e v o t i on; sanjataya
a wakened; bhaktya b y d e v o t i on; bibhrati p o s s ess; utpulakam a g i t a t e d b y
e cstasy; tanum b o d y .

The devotees of the Lord constantly discuss the glories of the Personality of
Godhead among themselves. Thus they constantly remember the Lord and remind
one another of His qualities and pastimes. In this way, by their devotion to the
principles ofbhakti-yoga, the devotees please the Personality of Godhead, who
takes away from them everything inauspicious. Being purified of all impediments,
the devotees awaken to pure love of Godhead, and thus, even within this world,
their spiritual bodies exhibit symptoms of transcendental ecstasy, such as standing
of the bodily hairs on end.

Devotional Service in Practice

sadhana-bhakti

11.23.09 Avanti Brahmana Chanting

deham mano matram i-mam grhitva
mamaham ityandha dhiyo ma-nusyah
 eso 'ham anyo 'yam iti bhramena
duranta pare tamasi bhramanti
deham the material body; manah matram c o m i n g s i m p ly from t he mind ;
imam th i s ; grhitva ha v i n g a ccepted;mama mi n e ; ah am I; it i thu s ; a n d h a
blinded; dhiyah th e i r i n t e l l i gence;manusyah hu m a n b e i n gs;esah th i s ; aham
I am; anyah so m e o ne else;ayam th i s i s;iti th u s ;bh r a m ena b y t h e i l l u s i o n ;
duranta pa-re un s u r passable;tamasi wi t h i n t he d arkness;bhramanti t h e y
wander.

Persons who identify with this body, which is simply the product of the material
m ind, are blinded in their intelligence, thinking in terms of "I" and "mi n e " .
Because of their illusion of "this is I, but that is someone else," they wander in
endless darkness.

11.22.37 Sri Krsna to Uddhava

sri bha-gavan uvaca
manah karma may-am nRnam
indriy ai h pancabhi r yutam
2oka2 2okamprayaty anya
atma tad anuvartate
sri bhag-avan uvaca the Supreme Personality of Godhead said;manah t h e m i n d ;
karma maya-m shaped by fruitive work; nRnam of p e r s o ns;indriyaih a l o n g
with the senses; pancabhih fi v e ; y u t am c o n j o i n e d ; 2okat f r o m o n e w o r l d ;
2okam to another world; prayati tr a v e l s;anyah se p a r a te;atma th e s o u l; ta t
that mind; anuvartate f o l l o w s .

Lord Krsna said: The material mind of men is shaped by the reactions of fruitive
work. Along with the five senses, it travels from one material body to another. The
spirit soul, although different from this mind, follows it.

11.23.60 Sri Krsna to Uddhava

tasmat sarvatmana tata
nigrhana mano dhiya
mayy avesitaya yukta
etavan yoga sangrah-ah
tasmat th e r e fore;sarva atmana -in all respects;tata My d e a r U d d h a va;
nigrhana br i n g u n d er control; manah th e m i n d ; dh iya wi t h i n t e l l i g e nce;
mayi in M e ; avesitaya wh i c h i s a bsorbed;yuktah li n k e d u p; etavan t h u s ;
yoga sangraha-h the essence ofspiritualpractice.

My dear Uddhava, fixing your intelligence in Me, you should thus completely
control the mind. This is the essence of the science of yoga.
11.22.58-59 Sri Krsna to Uddhava
ksipto 'vamanito 'sadbhih
pralabdho 'suyito 'tha va
taditah sanniruddho va
vrttya va parihapitah
nisthyuto mutrito vaj nair
bahudhaivam prakampitah
sreyas ka-mah krcchra ga-ta
atmanatmanam uddharet
ksiptah in s u l t e d; avamanitah ne g l e c ted;asadbhih by b a d m e n; pralabdhah
ridiculed; asuyitah en v i e d;athava or e l s e ;taditah ch a s t i s ed;sanniruddhah
tied up; va or ; vr t t ya of h i s m e a n s o f l i v e l i h o o d;va or ; pa r i h a pitah d e p r i v e d ;
nisthyutah sp at upo n;mutritah po l l u t e d w i th u r i n e;va or ; aj naih b y f o o l i s h
men; bahudha re p e atedly;evam th u s ; pr a kampitah ag i t a t e d;sreyah kam-ah
one who desires the highest goal in life; krcchra gat-ah ex p e riencing difficulty;
atmana by h is int e lligence;atmanam hi m s e l f;uddharet sh o u l d s ave.

Even though neglected, insulted, ridiculed or envied by bad men, or even though
repeatedly agitated by being beaten, tied up or deprived of one s occupation, spat
upon or polluted with urine by ignorant people, one who desires the highest goal
in life should in spite of all these difficulties use his intelligence to keep himself
safe on the spiritual platform. (58/59)

07.01.31 Narada Muni to Maharaja Yudhisthira

gopyah kamad bhayat kamso
dvesac caidyadayo nrpah
sambandhad vrsnayah snehad
yuyam bhaktya vayam vibho
gopyah the gopis; kamat ou t o f l u s ty desires;bhayat ou t o f f e a r;kamsah K i n g
Kamsa; dvesat out of envy; caidya adayah -Sisupala and others; nrpah k i n g s ;
sambandhat ou t of k i n s h i p; vrsnayah th e V r s n is or the Yadavas;snehat o u t o f
affection; yuyam y o u ( t h e Pandavas);bhaktya by d e v o t i o n al service;vayam
we; vibho 0 g r e a t Kin g .

My dear King Yudhisthira, the gopis by their lusty desires, Kamsa by his fear,
Sisupala and other kings by envy, the Yadus by their familial relationship with
Krsna, you Pandavas by your great affection for Krsna, and we, the general
devotees, by our devotional service, have obtained the mercy of Krsna. <listed in
Beng both here and at end of this chpt; in Eng2ish on2y at end

11.27.07 Sri Krsna to Uddhava

vaidikas tantriko misra
iti me tri vidho ma-khah
trayanam ipsitenaiva
 vidhina mam samarcaret

vaidikah ac c o r ding to the four Vedas; tantrikah ac c o r d i ng to practical,

explanatory literatures; misrah mi x e d ; iti thu s ;me of M e ; tr i v -idhah o f t h r e e
kinds; makhah sa c r i f ice;trayanam of t h e t h r e e;ipsitena th a t w h i ch o ne feels to
be most suitable; eva ce r t a inly;vidhina by t h e p r o c e ss;mam Me ; sa marcaret
one should properly worship.

One should carefully worship Me by selecting one of the three methods by which I
receive sacrifice: Vedic, tantric or mixed.

11.03.47 Avirhotra to Maharaja Nimi

ya asu hrdaya gra-nthim
nirj ihirsuh paratmanah
vidhinopacared devam
tantroktena ca kesavam

yah one who; asu qu i c k l y; hrdaya gran-thim th e k n o t of t he heart (false

identification with the material body); nirjihirsuh de s i r o us of cutting;
paratmanah of t he t ra nscendental soul;vidhina with the regulations; upacaret
he should worship; devam th e S up reme Personality of Godhead;tantra ukte-na
which are described by the tantras (the supplementary Vedic literatures that give
detailed instructions for spiritual practice); ca as w e ll ( in addition to those
regulations which are directly vedoktam); kesavam Lo r d K e s ava.

One who is desirous of very quickly cutting the knot of false ego that binds the
spirit soul should worship the Supreme Lord, Kesava, by the regulaRtions found in
Vedic literatures such as the tantras.

07.05.23-20 Prahlada Maharaja to Hiranyakasipu

sri prahra-da uvaca
sravanam kirtanam visnoh
smaranam pada sevana-m
arcanam vandanam dasyam
sakhyam atma nivedan-am
iti pumsarpita visnau
bhaktis cen nava laksana-
kriyeta bhagavaty addha
tan manye 'dhitam uttamam

sri prahrad-ah uvaca Pr a hlada Maharaja said;sravanam he a r i n g; kirtanam

chanting; visnoh of L o rd V i s nu ( not anyone else);smaranam re m e m b e ring;
pada sevanam -serving the feet; arcanam of f e r i ng worship (with sodasopacara,
the sixteen kinds of paraphernalia); vandanam of f e r i ng prayers;dasyam
becoming the servant; sakhyam be c o m i ng the best friend;atma nivedana-m
surrendering everything, whatever one has; iti th u s ;pu msa arpita of f e r e d by the
devotee; visnau un t o L o rd V is nu (not to anyone else);bhaktih d e v o t i o n a l
service; cet if ; na va l-aksana po s s essing nine different processes;kriyeta o n e
should perform; bhagavati un t o t he S upreme Personality of Godhead;aclclha
directly or completely; tat th a t ; ma n ye I c o n s i d e r;aclhitam l e a r n i n g ;
uttamam topmost.

Prahlada Maharaja said: Hearing and chanting about the transcendental holy name,
form, qualities, paraphernalia and pastimes of Lord Visnu, offering the Lord
respectful worship with sixteen types of paraphernalia, offering prayers to the
Lord, becoming his servant, considering the Lord one s best friend, and
surrendering everything unto Him [in o t her words, serving Him with the body,
mind and words] — these nineprocesses are accepted as pure devotional service.
One who has dedicated his life to the service of Krsna through these nine methods
should be understood to be the most learned person, for he has acquired complete
knowledge.

11.20.17 Sri Krsna to Uddhava

nr deh-am adyamsu-2abham su-dur2abham
plavam su kalp-am guru karn-adharam
mayanukulena nabhasvateritam
puman bhavabclhim na taret sa atma ha-

nr hu m a n; deham bo d y ; ad yam th e s o u r ce ofa ll favorable results; su-labham

effortlessly obtained; su-durlabham a l t h o ugh i m p ossible to obtain even with great
endeavor; p2avam a boat; su-ka2pam ext r e m e ly well suited for its purpose;
guru ha v i ng the spiritual master;karna dhara-m as the captain of the boat;
maya by M e; anukulena wi t h f a v o r a ble;nabhasvata wi n d s ; ir i t am i m p e l l e d ;
puman a person;bhava of m a t e r i al existence;abclhim th e o c ean;na d o e s n o t ;
taret cr o ss over;sah he ; at ma ha t- h e ki l l er of his own soul.

The human body, which can award all benefit in life, is automatically obtained by
the laws of nature, although it is a very rare achievement. This human body can be
compared to a perfectly constructed boat having the spiritual master as the captain
and the instructions of the Personality of Godhead as favorable winds impelling it
on its course. Considering all these advantages, a human being who does not
utilize his human life to cross the ocean of material existence should be considered
the killer of his own soul.

11.03.21-22 Prabuddha to Maharaja Nimi

tasmad gurum prapadyeta
jij nasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam
tasmat th e r e fore; gurum a s p i r i t u al master;prapadyeta on e s ho uld take shelter
of;jijnasuh be i n g i n q u i s itive;sreyah uttamam ab o u t t he hig hest good;sabde i n
the Vedas; pare in t he Supreme;ca an d ; ni s natam pe r f e c t l y k n o w l e dgeable;
brahmani (i n t h e se two aspects) of the Absolute Truth;upasama asrayam f i x e d
in detachment from material affairs.

Therefore any person who seriously desires real happiness must seek a bona fide
spiritual master and take shelter of him by initiation. The qualification of the bona
fide guru is that he has realized the conclusions of the scriptures by deliberation
and is able to convince others of these conclusions. Such great personalities, who
have taken shelter of the Supreme Godhead, leaving aside all material
considerations, should be underRstood to be bona fide spiritual masters. (21)

tatra bhagavatan dharman

siksed gurv atm-a dai-vatah
amayayanuvrttya yais
tusyed atmatma do h-arih
tatra th e re (in the association of the spiritual master);bhagavatan dharman t h e
science of devotional service; sikset sh o u ld learn;guru atm-a daiv-atah he f or
whom the spiritual master is his very life and worshipable deity; amayaya
without deceit; anuvrttya by f a i t h f ul service;yaih by w h i c h ( d e v o t i o nal
science); tusyet ca n be satisfied;atma th e S u p r e me Soul;a tma dah -wh o
bestows His own self; harih L o r d H a r i .

Accepting the bona fide spiritual master as one's life and soul and worshipable
deity, the disciple should learn from him the process of pure devotional service.
The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give
Himself to His pure devotees. Therefore, the disciple should learn from the
spiritual master to serve the Lord without duplicity and in such a faithful and
favorable way that the Supreme Lord, being satisfied, will offer Himself to the
faithful disciple. (22)

11.07.32-35 Avadhuta Brahmana to Maharaja Yadu

sri brahma-na uvaca
santi me guravo rajan
bahavo buddhy upasrita-h
y ato buddhim upaday a
mukto 'tamiha tan srnu

sri brahman-ah uvaca the brahmana said;santi there are;me my; guravah
spiritual masters; raj an 0 Ki n g ; ba havah ma n y ; bu d dhi by m y i n t e l l i g e nce;
upasritah ta k en shelter of;yatah fr o m w h o m ; bu d dhim in t e l l i g e n c e;upadaya
gaining; muktah li b e r a t ed;atami I wander; iha i n t h i s w o r ld; tan t h e m ;
srnu pl e a se hear.

The brahmana said: My dear King, with my intelligence I have taken shelter of
many spiritual masters. Having gained transcendental understanding from them, I
now wander about the earth in a liberated condition. Please listen as I describe
them to you. (32)

prthivi vayur akasam

apo 'gnis candrama ravih
kapoto j 'agarah sindhuh
patango madhukrd gajah
madhu ha -harino minah
pingala kuraro 'rbhakah
kumari sara krt -sarpa
urnanabhih supesakrt
ete me guravo raj an
catur vim-satir asritah
siksa vrttibhir etesam
anvasiksam ihatmanah

prthivi the earth; vayuh th e a i r; akasam th e s k y; apah th e w a t e r; agnih t h e

fire; candramah th e m o o n; ravih th e s u n ; ka potah th e p i g e o n; aj agarah t h e
python; sindhuh the sea; patangah th e m o t h; madhu krt - t h e ho n e ybee;gaj ah
the elephant;madhu ha -the honey thief; harinah t he deer; mmah th e f i sh ;
pingala the prostitute named Pingala; kurarah th e ku r a ra bird; arbhakah t h e
child; kumari th e y o u ng g ir l; sara krt - t h e ar r ow maker; sarpah th e s e rpent;
urna nabhi-h the spider; supesa krt -the wasp; ete th e s e;me me ; gu r a vah
spiritual masters; raj an 0 Ki n g ; ca tuh vimsa-tih tw e n t y - f o u r;asritah t a k e n
shelter of; siksa in s t r u c t i o n; vrttibhih fr o m t h e a c t ivit ies;etesam o f t h e m ;
anvasiksam I h a ve properly learned; iha i n t h i s l i f e; atmanah ab o u t t he self.

0 King, I have taken shelter of twenty-four gurus, who are the followRing: the
earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth,
honeybee, elephant and honey thief; the deer, the fish, the prostitute Pingala, the
kurara bird and the child; and the young girl, arrow maker, serpent, spider and
wasp. My dear King, by studying their activities I have learned the science of the
self. (33-35)

11.29.06 Uddhava to SrI. Krsna

naivopayanty apacitim kavayas tavesa
brahmayusapi krtam rddha mudah s-marantah
yo 'ntar bahis tanu bhrtam a-subham vidhunvann
acarya caittya v-apusa s-va gatim vy-anakti

naeva no t a t a l l ; up a yanti ar e a b le to express;apacitim th e i r g r a t i t u de;

kavayah learned devotees; tava Your; Isa 0 Lord; brahma ayusa w-ith a
lifetime equal to Lord Brahma s; api in s p i t e of;krtam m a g n a n i m o us work;
rddha increased; mudah joy;smarantah remembering;yah who; antah
within; bahih o u t s i de; tanu bhrtam o- f t ho se who are embodied;asubham
misfortune; vidhunvan di s s i p ating;acarya of t h e s pi r i t u al master;caittya o f
the Supersoul; vapusa by t he forms; sva ow n ; ga t im pa t h ;vy a n a kti s h o w s .

0 my Lord! Transcendental poets and experts in spiritual science could not fully
express their indebtedness to You, even if they were endowed with the prolonged
lifetime of Brahma, for You appear in two features — externally as the acarya and
internally as the Supersoul — to deliver the embodied living being by directing him
how to come to You.

12.00.00 Sukadeva Gosvami to Maharaja Pariksit

samsara sin-dhum ati du-staram uttitirsor
nanyah plavo bhagavatah purusottamasya
2i2a kat-ha ras-a nis-evanam antarena
pumso bhaved vividha
duh-kha dav-arditasya
samsara of m a t erial existence;sindhum th e o c e an;ati dus-taram im p o s s ible to
cross; uttitirsoh fo r o ne w ho desires to cross;na th e r e is not;anyah a n y o t h e r ;
plavah bo a t; bhagavatah of t he P ersonality of Godhead;purusa utta-masya t h e
Supreme Lord; 2z2a kath-a of the narrations of the pastimes; rasa t o t h e
transcendental taste; nisevanam th e r e ndering of service;antarena a p a rt fro m ;
pumsah for a person; bhavet th e re can be;vividha va r i o u s;duhkha o f m a t e r i a l
miseries; dava by t he fire; arditasya wh o i s d i s t r essed.

For a person who is suffering in the fire of countless miseries and who desires to
cross the insurmountable ocean of material existence, there is no suitable boat
except that of cultivating devotion to the transcendental taste for the narrations of
the Supreme Personality of Godhead's pastimes.

11.06.07-08 Uddhava to Sri Krsna

vata vasana -ya rsayah
sramana urdhra manthin-ah
brahmakhyam dhama te yanti
santah sannyasino malah
vata vasana-h dressed by the air (naked); ye th o s e w ho are;rsayah sa g e s;
sramanah st r i ct observers of spiritual practices;urdhva manthin-ah w h o h a v e
conserved their semen to the point that it has risen up to their heads; brahma
akhyam kn o w n as Brahman;dhama th e ( i m p e r s onal) spiritual abode;te t h e y ;
yanti to go; santah pe a ceful; sannyasinah me m b e rs of the renounced order of
life; amalah si n l e s s.

Naked sages who seriously endeavor in spiritual practice, who have raised their
semem upward, who are peaceful and sinless members of the renounced order,
attain the spiritual abode called Brahman. (W7)
 vayam tv iha maha y-ogin
bhramantah karma v-artmasu
tvad v-artaya tarisyamas
tavakair dustaram tamah
vayam we ; tu on t h e o t h e r hand;iha in t h i s w o r l d ; ma ha y-ogin 0 gr e a t e st of
yogis; bhramantah wa n d e r i n g; karma va-rtmasu on the paths of material work;
tvat of Y ou; vartaya by d i s c u s sion of the topics;tarisyamah wi l l c r o ss over;
tavakaih al o ng with Your devotees;dustaram in s u r m o u n t a ble;tamah
darkness;

0 greatest of mystics, although we are conditioned souls wandering on the path of

fruitive work, we will certainly cross beyond the darkness of this material world
simply by hearing about Your Lordship in the association of Your devotees. (%8)

05.03.12 Nabhi's Priests Pray to Srz Visnu

atha kathancit skhalana ksut -pata-naj rmbhana dura-vasthanadisu
vivasanam nah smaranayajvara mar-ana dasa-yam api
saka2a kasm-a2anirasanani tava guna krta -nam-adheyani vacana goca-rani bhavantu.

atha st i l l; kathancit so m e h o w or o t h e r;skhalana st u m b l i n g; ksut h u n g e r ;

patana fa l l i ng down;j rmbhana ya w n i n g ; duravasthana be c a use of being placed
in an undesirable position; adisu an d so on;vivasanam un a b l e;nah o f
ourselves; smaranaya to r e m e m ber;j vara mara-na dasay-am in t he case of having
a high fever at the time of death; api al s o ;saka2a al l; ka sma2a s i n s ;
nirasanani wh i c h c an dispel;tava Yo u r ; gu na at t r i b u t e s;krta a c t i v i t i e s ;
namadheyani na m e s;vacana gocar-ani po s s ible to be uttered;bhavantu l e t
them become.

Dear Lord, we may not be able to remember Your name, form and qualities due to
stumbling, hunger, falling down, yawning or being in a miserable diseased
condition at the time of death when there is a high fever. We therefore pray unto
You, 0 Lord, for You are very affectionate to Your devotees. Please help us
remember You and utter Your holy names, attributes and activities, which can
dispel all the reactions of our sinful lives. <in Engl: 5.3.11 instead>

08.03.20 Gajendra toSrzVisnu

ekantino yasya na kancanartham
vanchantiye vai bhagavat prapann-ah
aty adbhutam -tac caritam -sumangalam
gayanta ananda samudra -magnah-
ekantinah un a l l o y ed devotees (who have no desire other than Krsna
consciousness); yasya th e L o r d, of who m; na no t ; ka n c a na so m e ;ar t h am
benediction; vanchanti de s i r e ; ye t h o s e d e v o tees who;vai in d e e d;bhagavat
prapannah fully surrendered unto the lotus feet of the Lord; ati adbhutam
which are wonderful; tat c-aritam th e a c t iv it ies of the Lord;su mangalam a n d
very auspicious (to hear); gayantah by c h a n t i ng and hearing;ananda o f
transcendental bliss; samudra in t h e o c ean;magnah wh o a re im m e rsed;

Unalloyed devotees, who have no desire other than to serve the Lord, worship Him
in full surrender and always hear and chant about His activities, which are most
wonderful and auspicious. Thus they merge always in an ocean of transcendental
bliss. Such devotees never ask the Lord for any benediction.

06.03.32 Yamaraja to the Yamadutas

srnvatam grnatam viryany
uddamani harer muhuh
yatha suj ataya bhaktya
suddhyen natma vratadibhih

srnvatam of t h o se hearing;grnatam an d c h a n t i n g;viryani t h e w o n d e r f u l

activities; uddamani ab l e to counteract sin;hareh of t h e S upreme Personality of
Godhead; muhuh al w a y s;yatha as ; su j a t a ya ea s i l y b r o u g ht f o r t h;bhaktya b y
devotional service; suddhyet ma y b e p u r i f i e d; na no t ; at m a th e h e a r t a nd soul;
vrata adib-hih by p e rforming ritualistic ceremonies.

One who constantly hears and chants the holy name of the Lord and hears and
chants about His activities can very easily attain the platform of pure devotional
service, which can cleanse the dirt from one's heart. One cannot achieve such
purification merely by observing vows and performing Vedic ritualistic
ceremonies.

06.03.20 Yamaraja to the Yamadutas

etavatalam agha nirhar-anaya pumsam
sankirtanam bhagavato guna karma -namnam-
vikrusya putram aghavan yad ajamilo 'pi
narayaneti mriyamana iyaya muktim
etavata wi t h t h is muc h; alam su f f i c i e n t;agha nirhara-naya fo r t a k i ng away the
reactions ofsinful activities; pumsam of h u m a n b e i n g s;sankirtanam t h e
congregational chanting; bhagavatah of t he Supreme Personality of Godhead;
guna of the transcendental qualities; karma namnam -and of His names
according to His activities and pastimes; vikrusya cr y i n g to w i t h o ut o ffense;
putram his son; aghavan th e s inful;yat si n c e ;aj amilah api ev e n A j a m i l a ;
narayana th e L o r ds n a m e, ¹ r a y a n a ; iti th u s ;mr i y a m a nah dy i n g ; i y a y a
achieved; muktim l i b e r a t i o n .

Therefore it should be understood that one is easily relieved from all sinful
reactions by chanting the holy name of the Lord and chanting of His qualities and
activities. This is the only process recommended for relief from all sinful reactions.
Even if one chants the holy name of the Lord with im pr oper pronunciation, he
will achieve relief from material bondage if he 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 ¹ a a a y ana.

12.03.51-52 Sukadeva GosvamI to Maharaja ParIksit

kaler dosa ni-dhe raj ann
asti hy eko mahan gunah
kIrtanad eva krsnasya
mukta san-gah param vraj et
kaleh of t he age of Kali;dosa nid-heh in t he ocean of faults;raj an 0 K i n g ;
asti th e re is;hi ce r t a i n l y;ekah on e ; ma h an ve r y g r e a t;gunah g o o d q u a l i t y ;
kIrtanat by c h a n t i n g;eva ce r t a i n l y;krsnasya of t h e h o ly name of Krsna;
mukta sang-ah li b e rated from material bondage;param to t h e t r a nscendental
spiritual kingdom; vraj et on e c an go.

My dear King, although Kali-yuga is an ocean of faults, there is still one good
quality about this age: Simply by chanting the Hare Krsna maha-mantra, one can
become free from material bondage and be promoted to the transcendental
kingdom. (51)

krte y ad dhy ay ato visnum

tretayam yaj ato makhaih
dvapare paricaryayam
kalau tad dhari klrtana-t
krte in t he Satya-yuga;yat wh i c h ; dh yayatah fr o m m e d i t a t i o n;visnum o n
Lord Visnu; tretayam in t h e T r e t a -yuga;
yaj atah fr o m w o r s h i p i n g; makhaih b y
performing sacrifices; dvapare in the age of Dvapara; paricaryayam b y
worshiping the lotus feet of Krsna; kalau i n t h e age of Kali;tat th a t s a me result
(can be achieved); hari kIrtanat -sim p ly by chanting the Hare Krsna maha mantra-

Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta-yuga

by performing sacrifices, and in Dvapara-yuga by serving the Lord s lotus feet can
be obtained in Kali-yuga simply by chanting th Hare Krsna maha-mantra. (52)

11.10.28 SrI Krsna to Uddhava

tasmad asad abhidhya-nam
yatha svapna manorat-ham
hitva mayi samadhatsva
mano mad bhava bh-avitam-
tasmat th e r e fore;asat ma t e r i a l;abhidhyanam pr o c e s ses of elevation which
absorb one's attention; yatha ju s t a s;svapna in a d r e a m;manah r-atham m e n t a l
concoction; hitva gi v i n g u p; mayi in M e ; sa m a dhatsva co m p l e t e ly absorb;
manah th e m i n d; mat b-hava by c o n s ciousness of Me;bhavitam p u r i f i e d .

Therefore, one should reject all material processes of elevation, which are like the
mental creations of a dream, and should completely absorb one's mind in Me. By
constantly thinking of Me, one becomes purified.

11.14.25-27 Srl Krsna to Uddhava

yathagnina hema malamjahati
dhmatam punah svam bhaj ate ca rupam
atma ca karmanusayam vidhuya
mad bha-kti yog-ena
bhaj aty atho mam
yatha ju s t as; agnina by f i r e ;hema go l d ;m a l a m impurities; j ahati glves up;
dhmatam sm e l t ed;punah ag a i n;svam it s o w n ; bhaj ate en t e r s; ca also;
rupam fo r m; at ma th e s p i r it s oul or consciousness; ca als o; karma of fruitive
activities; anusayam th e r e sultant contamination;vidhuya r e m o v i n g ;mat-
bhakti yoge-na by loving service to Me; bhaj ati wo r s h i p s; atho t h u s ;mam M e .

Just as gold, when smelted in fire, gives up its impurities and returns to its pure
brilliant state, similarly, the spirit soul, absorbed in the fire of bhakti-yoga, is
purified of all contamination caused by previous fruitive activities and returns to
its original position of serving Me in the spiritual world. (25)

yatha yathatma parimrj yate 'sau

mat punya -gatha -sravan-abhidhanaih
tatha tatha pasyati vastu suksmam
caksur yathaivanj ana sampr-ayuktam

yatha yatha as m u ch as;atma th e s p i r it soul, the conscious entity;

parimrjyate is cleansed of material contamination; asau he ; mat punya -gatha-
the pious narrations of My glories; sravana by h e a r i ng;abhidhanaih a n d b y
chanting; tatha tatha ex a c t ly in that proportion;pasyati he s e e s;vastu t h e
Absolute Truth; suksmam su b t l e, being nonmaterial;caksuh th e e ye;yatha
just as; eva ce r tainly; anjana with medicinal ointment; samprayuktam t r e a t e d .

When a diseased eye is treated with medical ointment it gradually recovers its
power to see. Similarly, as a conscious living entity cleanses himself of material
contamination by hearing and chanting the pious narrations of my glories, he
regains his ability to see Me, the Absolute Truth, in My subtle spiritual form. (26)

visayan dhyayatas cittam

 visayesu visajj ate
mam anusmaratas cittam
mayy eva praviliyate
visayan ob j e c ts of sense gratification;dhyayatah of o ne w ho is meditating on;
cittam th e c onsciousness;visayesu in t he objects of gratification;visajjate
becomes attached; mam Me ; an usmaratah of o n e r e m e mbering constantly;
cittam th e c onsciousness;mayi in M e ; eva ce r t a i n l y;praviliyate is a b s o rbed.

The mind of one meditating upon the objects of sense gratification is certainly
entangled in such objects, but if one constantly remembers Me, then the mind is
absorbed in Me. (27)

11.14.29 Srf. Krsna to Uddhava

strmam stri san-ginam sangam
tyaktva durata atmavan
kseme vivikta asinas
cintayen mam atandritah
strmam of w o m e n; stri to w o m e n ; sanginam of t h o s e who are attached or
intimately associated; sangam as s ociation;tyaktva gi v i n g u p; duratah f a r a w a y ;
atma van -being conscious of the self; kseme fe a rless;vivikte in a s e parated or
isolated place; asmah si t t i n g; cintayet on e s h o u ld concentrate;mam o n M e ;
atandritah wi t h g r e at care.

Being conscious of the eternal self, one should give up association with women
and those associated with women. Sitting fearlessly in a solitary place, one should
concentrate the mind on Me with great attention.

09.19.17 Yayati to his Wife Devayani

matra svasra duhitra va
naviviktasano bhavet
balavan indriya gramo-
vidvamsam api karsati
matra wi t h o n e 's mother;svasra wi t h o n e 's sister;duhitra wi t h o n e s own
daughter; va ei t h e r; na no t ; av i v i k ta asanah -seatedclosely on one seat;
bhavet one should be; balavan ve r y s tr o ng;indriya gramah -t he gr o up of
senses; vidvamsam th e very learned and advanced person;api ev e n; ka rsati
agitates.

One should not allow oneself to sit on the same seat even with one's own mother,
sister or daughter, for the senses are so strong that even though one is very
advanced in knowledge, he may be attracted by sex.

09.19.10 Yayati to his wife Devayani

 naj atu kamah kamanam
upa bhogena samyati
havisa krsna v-artmeva
bhuya evabhivardhate

na no t; j atu at a ny t i m e;kamah lu s t y d e s ires;kamanam of p e r s o ns who are

very lusty; upabhogena by e njo yme nt of lusty desires;samyati ca n be pacified;
havisa by supplying butter; krsna va-rtma fi r e ; iva li k e ; bh u yah a g a i n a n d
again; eva in d e e d; abhivardhate in c r e a ses more and more.

As supplying butter to a fire does not diminish the fire but instead increases it
more and more,the endeavor to stop lusty desires by continual enjoyment can
never be successful. Lln fact, one must voluntarily cease from material desires.]

11.10.30 Srz Krsna to Uddhava

na tathasya bhavet kleso
bandhas canya pra-sangatah
yosit sang-ad yatha pumso
yatha tat sang-i sang-atah
na no t; tatha li k e t h a t; asya of h i m ; bh a vet co u l d b e; kl esah s u f f e r i n g ;
bandhah bondage;ca and;anya pras-angatah from any other attachment;
yosit of w o m e n; sangat from attachment; yatha ju s t a s;pumsah o f a m a n ;
yatha si m i l a r l y; tat to women; sangi of t h o se attached;sangatah f r o m t h e
association.

Of all kinds of suffering and bondage arising from various attachments, none is
greater than the suffering and bondage arising from attachment to women and
intimate contact with those attached to women.

01.09.23 Suta Gosvami to Saunaka Rsi

bhaktyavesya mano yasmin
vaca yan nama k-irtayan
tyaj an kalevaram yogi
mucyate kama karmabh-ih

bhaktya wi t h d e v o ut attention; avesya me d i t a t i n g;manah mi n d ; ya s min i n

whose; vaca by w o r d s; yat Kr s n a ;na ma ho l y n a m e ;ki r t ayan b y c h a n t i n g ;
tyaj an qu i t t i n g; kalevaram th i s m a t e rial body;yogi th e d e v o t e e;mucyate g e t s
release; kama karmabhi-h fr om f r u i t i ve activities.

The Personality of Godhead, who appears in the mind of the devotee by attentive
devotion and meditation and by chanting of the holy name, releases the devotee
from the bondage of fruitive activities at the time of his quitting the material body.

10.82.08 Goprs to Krsna

 ahus ca te nalina nabha padaravindam
yogesvarair hrdi vicintyam agadha b-odhaih
samsara k-upa p-atitottaranavalambam
geham j usam api manasy udiyat sada nah
ahuh the gopis said; ca a n d ; te Yo u r ; na l i na n-abha 0 Lo r d , w h o se navel is
just like a lotus flower; pada a-ravindam lotus feet; yoga is-varaih by t he great
mystic yogis; hrdi wi t h i n t h e h e art;vicintyam to b e m e d i t a ted upon;agadha
bodhaih wh o w e re highly learned philosophers;samsara ku-pa th e dark well of
material existence; patita of t h o s e fallen;uttarana of d e l i v e rers;avalambam
the only shelter; geham fa m i ly a ffairs;j usam of t h o se engaged;api t h o u g h ;
manasi in t he mi n d s; udiyat le t b e a wa kened;sada al w a y s;nah o u r .

The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus
feet are the only shelter for those who have fallen into the deep well of material
existence. Your feet are worshiped and meditated upon by great mystic yogis and
highly learned philosophers. We wish that these lotus feet may also be awakened
within our hearts, although we are only ordinary persons engaged in household
affairs.

02.08.06 Maharaja Pariksit to Sukadeva Gosvami

dhautatma purusah krsna
pada mula-m na muncati
mukta sama -parikl-esah
panthah sva saran-am yatha
dhauta atma -whose heart has been cleansed;purusah th e l i v i ng being;krsna
the Supreme Personality of Godhead; pada mulam -the shelter of the lotus feet;
na ne ver; muncati gi v e s up;mukta li b e r a t e d;sarva al l ; pa r i k l esah o f a l l
miseries of life; panthah th e t r a veler;sva sarana-m in h is own abode;yatha a s
it were.

A pure devotee of the Lord whose heart has once been cleansed by the process of
devotional service never relinquishes the lotus feet of Lord Krsna, for they fully
satisfy him, as a traveler is satisfied at home after a troubled journey.

11.23.57 Avanti Brahmana Chanting

etam sa asthaya paratma nistham-
adhyasitam purvatamair maharsibhih
aham tarisyami duranta param -
tamo mukundanghri nisevaya-iva
etam th i s; sah su c h ; as thaya be c o m i ng c omp le tely fixed in;para atma -

nistham de v o t i on to the Supreme Person, Krsna;adhyasitam wo r s h i p e d;purva

tamaih by p r e v i o us; maha rsibhih a -caryas; aham 1; ta r isyami sh a l l c r o ss over;
duranta param -the insurmountable; tamah th e o c e an of nescience;mukunda
anghri of t he l o t us feet of Mukunda;nisevaya by w o r s h i p; eva c e r t a i n l y .
I shall cross over the insurmountable ocean of nescience by being firmly fixed in
the service of the lotus feet of Krsna. This was approved by the previous acaryas,
who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality
of Godhead.

11.05.02 Karabhajana Muni to Maharaja Nimi

sva pa-da m-ulam bhaj atah priyasya
tyaktanya bh-avasya harih paresah
vikarma yac cotpatitam kathancid
dhunoti sarvam hrdi sannivistah

sva pad-a mu-lam the lotus feet of Krsna, the shelter of the devotees;bhaj atah
who is engaged in worshiping; priyasya wh o i s v e ry dear to Krsna;tyakta g i v e n
up; anya fo r o t h e r s;bhavasya of o ne w h o se disposition or inclination;harih
the Supreme Personality of Godhead; para Isah -the Supreme Lord; vikarma
sinful activities; yat wh a t e v e r;ca an d ; u t p a titam o c c u r r e d; kathancit
somehow; dhunoti re m o v e s;sarvam al l ; hr di in t h e h e a r t; sannivistah
entered.

One who has thus given up all other engagements and has taken full shelter at the
lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord.
Indeed, if such a surrendered soul accidentally commits some sinful activity, the
Supreme Personality of Godhead, who is seated within everyone's heart,
immediately takes away the reaction to such sin.

11.02.03 Kavi to Maharaja Nimi

ity acyutanghrim bhaj ato nuvrttya
bhaktir viraktir bhagavat prabod-hah
bhavanti vai bhagavatasya rajams
tatah param santim upaiti saksat

iti t h us; acyuta of t h e i n f a l l i b le Supreme Lord;anghrim th e f e e t;bhajatah f o r

one who is worshiping; anuvrttya by c o n s t a nt practice;bhaktih d e v o t i o n ;
viraktih de t a c h me nt;bhagavat prabod-hah kn o w l e d ge of the Personality of
Godhead; bhavanti th e y m a n i f est;vai in d e e d;bhagavatasya fo r t he devotee;
raj an 0 Ki n g N i m i ; ta t ah th e n ;pa r am s antim s u p r e m e peace; upaiti h e
attains; saksat d i r e c t l y.

My dear King, the devotee who worships the lotus feet of the infallible Personality
of Godhead with constant endeavor thus achieves unflinching devotion,
detachment and experienced knowledge of the Personality of Godhead. In this way
the successful devotee of the Lord achieves supreme spiritual peace.
11.02.33 Kavi to Maharaja Nimi
sri k-avir uvaca
manye 'kutascid b-hayam acyutasya
padambuj opasanam atra nityam
udvigna b-uddher asad a-tma b-havad
visvatmana yatra nivartate bhih
sri ka-vih uvaca Sri Kavi said;manye I c o n s i d e r;akutascit bh-ayam fe a r lessness;
acyutasya of t he infallible Lord;pada am-buj a of t he lotus feet;upasanam t h e
worship; atra in t h i s w o r l d; nityam co n s t a n t l y;udvigna bu-ddheh of o ne whose
intelligence is disturbed; asat th a t w h i ch is only temporary;atma bh-avat b y
thinking to be the self; visva atm-ana th o r o u g h l y; yatra in w h i c h ( s e r v ice to the
Lord); nivartate ce a ses;bhih f e a r .

Sri Kavi said: I consider that one whose intelRligence is constantly disturbed by his
falsely identifying himself with the temporary material world can achieve real
freedom from fear only by worshiping the lotus feet of the infallible Supreme Lord.
In such devotional service, all fear ceases entirely.

11.03.48 Avirhotra to Maharaja Nimi

labdhvanugraha acaryat
tena sandarsitagamah
maha puru-sam abhyarcen
murtyabhimatayatmanah

labdhva ha v i ng obtained;anugrahah me r c y; acaryat fr o m t h e s pi r i t u al master;

tena by him; sandarsita be i n g s ho wn;agamah (t h e p r o c e ss of worship given
by) the vaisnava tantra-s; maha purus-am the Supreme Person;abhyarcet t h e
disciple should worship; murtya in t h e p a r t i c u l ar personal form;abhimataya
which is preferred; atmanah b y h i m s e l f .

Having obtained the mercy of his spiritual master, who reveals to the disciple the
injunctions of Vedic scriptures the devotee should worship the Supreme
Personality of Godhead in the particular personal form of the Lord the devotee
finds most attractive.

11.03.51 Avirhotra to Maharaja Nimi

Prevod je od stihova 50 i 51 ne
samo 51, pa sam shodno tome stavio i sanskrit od
oba stiha.
arcadau hrdaye capi
yatha labdhopac-arakaih
dravya ksity atm-a ling-ani-
nispadya proksya casanam
padyadin upakalpyatha
sannidhapya samahitah
 hrd adibhih krta nyaso
mula mantrena carcayet
arca a-dau in t he form of the Deity and His paraphernalia; hrdaye in t h e h e a rt;
ca api al s o; yatha la-bdha wh a t e ver is available;upacarakaih wi t h i n g r e d i e nts
of worship; dravya th e p h y s i c al items to be offered;ksiti th e g r o u n d; atma
ones own mind; lingani an d t h e D e i t y;nispadya pr e p a r i n g;proksya s p r i n k l i n g
with water for purification; ca an d ; as anam on e s s e a t;padya ad-in th e w a t e r
for bathing the Deity's feet and other offerings; upakalpya ge t t i ng ready;atha
then; sannidhapya pl a c i ng the Deity in His proper place;samahitah
concentrating one's attention; hrt ad-ibhih on t he D e i t y's heart and other places of
the body; krta ny-asah ha v i ng drawn sacred marks;mula ma-ntrena w i t h t h e
appropriate basic mantra for worshiping the particular Deity; ca an d ; ar c ayet
one should offer worship.

The devotee should gather whatever ingredients for worshiping the Deity are
available, make ready the offerings, the ground, his mind and the Deity, sprinkle
his sitting place with water for purification and prepare the bathing water and
other paraphernalia. The devotee should then place the Deity in His proper place,
both physically and within his own mi nd, concentrate his attention, and mark the
Deity's heart and other parts of the body with tilaka. Then he should offer worship
with the appropriate mantra.

11.03.53 Avirhotra to Maharaja Nimi

Prevod je od stihova 52 i 53 ne
samo 53, pa sam shodno tome stavio i sanskrit od
oba stiha

sangopangam sa parsa-dam
tam tam murtim sva mantr-atah
padyarghy acamaniyadyai h
snana vaso vi-bhusa-nai h
gandha malya-ksata sragbh-ir
dhupa dipopa-harakaih
sangam sampuj ya vidhivat
stavaih stutva named dharim

sa anga -including the limbs of His transcendentalbody; upangam and His

special bodily features such as His Sudarsana disc and other weapons; sa
parsadam al o ng with His personal associates;tam tam ea ch particular;murtim
Deity; sva mantrat-ah by t he Deity's own mantra; padya wi t h w a t e r for bathing
the feet; arghya sc e n t ed water for greeting;acamaniya wa t e r f or washing the
mouth; adyaih an d so o n;snana wa t e r f or bathing;vasah f i n e c l o t h i n g ;
vibhusanaih or n a m e n ts;gandha wi t h f r a g r a nces;malya ne c k l a c es;aksata
unbroken barleycorns; sragbhih an d f lo w er garlands;dhupa wi t h i n c e n s e;
dipa and lamps; upaharakaih su c h o f f e rings;sa angam -in all aspects;
sampujya co m p l e t i ng the worship;vidhivat in a c c o r d a nce with the prescribed
regulations; stavaih stutva ho n o r i ng t he Deity by offering prayers;namet o n e
should bow down; harim t o t h e L o r d .
One should worship the Deity along with each of the limbs of His transcendental
body, His weapons such as the Sudarsana cakra, His other bodily features and His
personal associates. One should worship each of these transcendental aspects of
the Lord by its own mantra and with offerings of water to wash the feet, scented
water to wash the mouth, water for bathing, fine clothing and ornaments, fragrant
oils, valuable necklaces, unbroken barleycorns, flower garlands, incense and
lamps. Having thus completed the worship in all its aspects in accordance with the
prescribed regulations, one should then honor the Deity of Lord Hari with prayers
and offer obeisanRces to Him by bowing down.

10.81.19 Sudama Brahmana Thought

svargapavargayoh pumsam
rasayam bhuvi sampadam
sarvasam api siddhmam
mulam tac car-anarcanam

svarga of h eaven;apavargayoh an d of u l t i m a te liberation;pumsam f o r a ll m e n ;

rasayam in t he subterranean regions;bhuvi an d on t he earth;sampadam o f
opulences; sarvasam al l; api al s o ;siddhmam of m y s t i c p erfections;mulam
the root cause; tat Hi s ; carana of t h e f e e t; arcanam t h e w o r s h i p .

Devotional service to His lotus feet is the root cause of all the perfections a person
can find in heaven, in liberation, in the subterranean regions and on earth.

10.80.37 The Sages at Kuruksetra to Vasudeva

ayam svasty ayana-h pantha
dvi jater g-rha medhi-nam
y ac chraddhay apta vit tena-
suklenej yeta purusam
ayam th i s; svasti au s p i c i o u sness;
ayanah br i n g i n g;pantha th e p a t h; dvi
j ateh for one who is twice-born (being a member of one of the three higher social
orders); grha at h o m e;medhinam wh o p e r f o r ms sacrifices; yat t h a t ;
sraddhaya se lflessly;apta ob t a i n ed byj u st m eans;vittena wi t h h i s p o s sessions;
suklena un t a i n t e d; j iyeta on e s h o u ld wor s hip;purusah th e P e r sonality of
Godhead.

This is the most auspicious path for a religious householder of the twice-born
orders — to selflessly worship the Personality of Godhead with wealth honestly
obtained.

11.11.30-36 Srz Krsna to Uddhava

ma2 2inga mad -bhak-ta ja-na -

darsana sparsanar-canam
paricarya stutih prahva
guna karmanuk-irtanam
 mat katha s-ravane sraddha
mad anudhyanam uddhava
sarva l-abhopaharanam
dasyenatma n-ivedanam
maj ja-nma k-arma k-athanam
mama parvanumodanam
gita ta-ndava va-ditra
gosthibhir mad gr-hotsavah
mat lin-ga My a p p e a rancein this world as the Deity, etc.;mat bh-aktajana M y
devotees; darsana se eing;sparsana to u c h i n g; arcanam a n d w o r s h i p i n g ;
paricarya rendering personal service; stutih of f e r i ng prayers of glorification;
prahva ob e i sances;guna My qualities; karma an d a c t i v i t ies;anukirtanam
constantly glorifying; mat kat-ha to p i cs about Me;sravane in h e a r i n g;sraddha
faith due to love; mat anu-dhyanam al w a ys meditating on Me;uddhava 0
Uddhava; sarva lab-ha all that one acquires;upaharanam of f e r i n g;dasyena b y
accepting oneself as My servant; atma niv-edanam se lf-surrender;mat janma
karma kath-anam gl o r i f y i ng My birth and activities;mama My ; pa r va i n
festivals such as Janmastami; anumodanam ta k i ng g reat pleasure;gita by s o n g s ;
tandava da n c ing; vaditra mu s i c a l i ns trume nts;gosthibhih an d d i s c u ssions
among devotees; mat grha -in My t e m p l e; utsavah fe s t i v a ls;

My dear Uddhava, one can give up false pride and prestige by engaging in the
following devotional activities. One may purify oneself by seeing, touching,
worshiping, serving and offering prayers of glorification and obeisances to My
form as the Deity and to My pure devotees. One should also glorify My
transcendenRtal qualities and activities, hear with love and faith the narrations of
My glories and constantly meditate on Me. One should offer to Me whatever one
acquires, and accepting oneself as My eternal servant, one should give oneself
completely to Me. One should always discuss My birth and activities and enjoy life
by participating in festivals, such as Janmastami, which glorify My pastimes. In My
temple, one should also participate in festivals and ceremonies by singing,
dancing, playing musical instruments and discussing Me with other Vaisnavas.
(30-36)

11.27.16-17 Srf. Krsna to Uddhava

snanalankaranam prestham
arcayam eva tuddhava
sthandile tattva vinyaso-
vahnav aj ya plutam h-avih
surye cabhyarhanam prestham
sa2i2e sa2i2adibhih
sraddhayopahrtam prestham
bhaktena mama vary api
snana ba t hing; alankaranam an d d e c o rating with clothing and ornaments;
prestham is mostappreciated; arcayam fo r t he D e ity form;eva ce r t a i n l y;tu
and; uddhava 0 Uddhava;sthandile for the Deity drawn upon the ground;
tattva vinyasah es t a blishing the expansions and potencies of the Lord within the
various limbs of the Deity by chanting the respective mantras; vahnau f o r t h e
sacrificial fire; ajya in g h e e;plutam dr e n c h e d;havih th e o b l a t i o ns ofs esame,
barley and so on; surye fo r t he sun; ca a n d ; ab h yarhanam th e yo ga meditation
of twelve asanas and offerings of arghya; prestham mo s t d ear;sa2i2e for the
water; sa2i2a ad-ibhih by o ff erings of water and so on;sraddhaya w i t h f a i t h ;
upahrtam pr e s e nted;prestham mo s t d e ar;bhaktena by t h e d e votee;mama
My; vari wa t e r; api e v e n .

In worshiping the temple Deity, my dear Uddhava, bathing and decoration are the
most pleasing offerings. For the Deity traced on sacred ground, the process of
tattva-vinyasa is most dear. Oblations of sesame and barley soaked in ghee are the
preferred offering to the sacrificial fire, whereas worship consisting of upasthana
and arghya is preferred for the sun. One should worship Me in the form of water
by offering water itself. Actually, whatever is offered to Me in faith by My devotee-
even if only a little water — is most dear to Me. (16-17)

11.27.18 Srz Krsna to Uddhava

bhury apy abhaktopahrtam
na me tosaya kalpate
gandho dhupah sumanaso
dipo 'nnadyam ca kim punah

bhuri opulent;api even;abhakta by a nondevotee;upahrtam offered; na

does not; me My ; to saya sa t i s f a ction;kalpate cr e a t e;gandhah fr a g r a nce;
dhupah in c e nse;sumanasah flo w e r s; dipah la m p s ;anna adyam -f o o d s t u f fs;
ca and; kim punah wh a t t o s pe ak of.

Even very opulent presentations do not satisfy Me if they are offered by

nondevotees. But I am pleased by any insignificant offering made by My loving
devotees, and I am certainly most pleased when nice presentations of fragrant oil,
incense, flowers and palatable foods are offered with love.

11.27.33 Srz Krsna to Uddhava

padyam acamaniyam ca
gandham sumanaso 'ksatan
dhupa dipopah-aryani
dadyan me sraddhayarcakah
padyam wa t er for washing the feet;acamaniyam wa t e r f or washing the mouth;
ca and; gandham fr a g r a n ces;sumanasah flo w e r s; aksatan un b r o k e n g ra ins;
dhupa in c e nse;dipa la m p s ; upaharyani su c h i t e ms of paraphernalia;dadyat
he should present; me to M e ; sraddhaya wi t h f a i t h; ar cakah t h e w o r s h i p e r.

The worshiper should faithfully present Me with water for washing My feet and
mouth, fragrant oils, flowers and unbroken grains, along with incense, lamps and
other offerings.

11.27.05-06 Srz Krsna to Uddhava

stavair uccavacaih stotraih
pauranaih prakrtair api
stutva prasida bhagavann
iti vandeta danda va-t

stavaih wi t h p r a y e rs from the scriptures;ucca av-acaih of g re ater and lesser

varieties; stotraih an d w i t h p r a ye rs written by human authors;pauranaih f r o m
the Puranas; prakrtaih fr o m o r d i n a ry sources;api al s o ; stutva th u s p r a y i ng to
the Lord; prasida pl e a se show Your mercy;bhagavan 0 Lo r d ; it i t h u s s a y i n g ;
vandeta one should pay homage;danda vat -falling down on the ground like a
I od.

The devotee should offer homage to the Lord with all kinds of hymns and prayers,
both from the puranas and from other ancient scriptures, and also from ordinary
traditions. Praying "0 Lo r d, please be merciful to me!" he should fall down flat
like a rod to offer his obeisances. (05)

siro mat pada-yoh krtva

bahubhyam ca parasparam
prapannam pahi mam isa
bhitam mrtyu graha-rnavat
sirah hi s h ead;mat paday-oh at My t wo f eet;krtva pl a c i n g ;bahubhyam w i t h
the hands; ca an d; parasparam to g e t h er (grasping the feet of the Deity);
prapannam who am surrendered; pahi please protect; mam me; isa 0 Lord;
bhitam af r a id; mrtyu of d e a t h;graha th e m o u t h ; ar n avat of t h i s m a t e rial
ocean.

Placing his head at the feet of the Deity, he should then stand with folded hands
before the Lord and pray, "0 my Lord, please protect me, who am surrendered
unto You. I am most fearful of this ocean of material existence, standing as I am in
the mouth of death." (06)

11.06.06 Uddhava to Srt Krsna

tvayopabhukta srag gan-dha-
vaso 'lankara -carcitah-
ucchista bhoj ino d-asas
tava mayam j ayema hi

tvaya by Y ou; upabhukta al r e a dy enjoyed;srak wi t h t h e g a rlands;gandha

fragrances; vasah ga r ments; alankara an d o r n a m e n ts;carcitah a d o r n e d ;
ucchista th e remnants of Your food;bhojinah ea t i n g;dasah Yo u r s e r vants;
tava Yo u r; mayam il l u s o r y e ne rgy;
j ayema we w i l l c o n q u e r; hi in d eed.

Simply by decorating ourselves with the garlands, fragrant oils, clothes and
ornaments that You have already enjoyed, and by eating the remnants of Your
meals, we, Your servants, will indeed conquer Your illusory energy.

ll.l l .0 5 SrI. Krsna to Uddhava

atha baddhasya muktasya
vailaksanyam vadami te
viruddha dh-arminos tata
sthitayor eka dha-rmini
atha th u s; baddhasya of t he c on d i t i o ned soul;muktasya of t h e l i b e rated
Personality of Godhead; vailaksanyam di f f e r e nt characteristics;vadami 1 w i l l
now speak; te un t o y o u; viruddha op p o s i n g;dharminoh wh o s e t wo natures;
tata My d e ar Uddhava;sthitayoh of t h e t wo w ho a re situated;eka dhar-mini i n
the one body which manifests their different characteristics.

Thus, My dear Uddhava, in the same material body we find opposing

characteristics, such as great happiness and misery. That is because both the
Supreme Personality of Godhead, who is eternally liberated, as well as the
conditioned soul are within the body. I shall now speak to you about their
different characteristics.

ll.l l .3 9 SrI. Krsna to Uddhava

sammarj anopalepabhyam
seka mand-ala vartan-aih
grha susrus-anam mahyam
dasa vad ya-d amayaya
sammarj ana by thoroughly sweeping and dusting;upalepabhyam then by
smearing water and cow dung; seka by s p r i n k l i ng scented water;mandala
vartanaih by c o n s t ruction of mandalas; grha of t h e t e m p l e, which is My home;
susrusanam se rvice;mahyam fo r M y s a k e;dasa vat b- e ing like a servant;yat
which; amayaya w i t h o u t d u p l i c i t y ;

One should consider oneself to be My humble servant, without duplicity, and thus
should help to clean the temple, which is My home. First one should sweep and
dust thoroughly, and then one should further cleanse with water and cow dung.
Having dried the temple, one should sprinkle scented waterand decorate the
temple with mandalas. One should thus act just like My servant.

11.11.40-41 SrI. Krsna to Uddhava

amanitvam adambhitvam
krtasyaparikirtanam
 apl dlpavalokam me
nopayunj yan niveditam
amanitvam b e ing wi t h out false prestige; adambhitvam b e in g pr i d eless; krtasya
one s devotional activities; aparikirtanam no t a d v e r t ising;api mo r e o v e r;dipa
of lamps; avalokam th e l i g ht; me w h i c h b e l ong to Me;na no t ; up a y unjyat
one should engage; niveditam t h i n g s already offered to others;

A devotee should never advertise his devotional activities; therefore his service will
not be the cause of false pride. One should never use lamps that are offered to Me
for other purposes simply because there is need of illumination, and similarly, one
should never offer to Me anything that has been offered to or used by others. (00)

yad yad istatamam loke

yac cati-priyam atmanah
tat tan nivedayen mahyam
tad anantyaya kalpate

yat yat an y t h i n g; ista-tamam most desired; loke in t he m a t erial world;yat ca

a nd anything; ati-priyam m o s t d e ar; atmanah o f o n e s elf; tat tat t h a t v e r y
thing; nivedayet o n e s hould offer; mahyam u n t o M e ; t at t h a t o f f e r i n g ;
anantyaya fo r i m m o r t a l i t y; kalpate qu a l i f i es one.

Whatever is most desired by one within this material world, and whatever is most
dear to oneself — one should offer that very thing to Me. Such an offering qualifies
one for eternal life. (%1)

11.11.07 Sri Krsna to Uddhava

ista purten-a mam evam
yo yaj eta samahitah
labhate mayi sad-bhaktim
mat-smrtih sadhu sevaya-

ista by sacrificial performances for one s own benefit; purtena a n d p i o us wor k s

f or the benefit of others, such as digging wells; mam M e ; evam t h u s ; ya h o n e
who; yaj eta wo r s h i p s; samahitah w i t h m i n d f i x e d in Me; labhate s u c h a
person obtains; mayi in Me; sat-bhaktim u n fl i n c h i n g d evotional service; mat-
s mrtih r e a l ized knowledge of Me; sadhu w i t h al l superior qualities; sevaya b y
service.

One who has executed sacrificial performances and pious works for My
satisfaction, and who thus worships Me with fixed attention, obtains unflinching
devotional service unto Me. By the excellent quality of his service such a worshiper
obtains realized knowledge of Me.
11.19.21-20 Srl Krsna to Uddhava
adarah paricaryayam
sarvangair abhivandanam
mad b-hakta p-ujabhyadhika
sarva b-hutesu man m-atih
mad a-rthesv anga ce-sta ca
vacasa mad gu-neranam
mayy arpanam ca manasah
sarva ka-ma viv-arjanam
mad ar-the 'rtha pa-rityago
bhogasya ca sukhasya ca
istam dattam hutamjaptam
mad art-ham yad vratam tapah
evam dharmair manusyanam
uddhavatma niv-edinam
mayi sanj ayate bhaktih
ko 'nyo 'rtho 'syavasisyate

adarah gr e at respect;paricaryayam fo r M y d e v o t i o nal service;sarva ang-aih

with all the limbs of the body; abhivandanam of f e r i ng obeisances;mat M y ;
bhakta of t he devotees;puj a wo r s h i p; abhyadhika pr e e m i n e n t;sarva bhut-esu
in all living entities; mat of M e ; ma t ih co n s c i o u s n ess;
mat arth-esu for the sake
of serving Me; anga cesta -ordinary, bodily activities; ca a l s o; vacasa w i t h
words; mat guna -My tr a nscendental qualities;Iranam de c l a r i n g;mayi i n M e ;
arpanam pl a c i ng; ca a l s o ; manasah of t h e m i n d; sarva kama -of all m a terial
desires; vivarj anam re j e ction;mat arthe -for My s ake; artha o f w e a l t h ;
parityagah th e g iv i ng up;bhogasya of s e n se gratification; ca a l s o; sukhasya
of material happiness; ca al so; istam de s i r a b le activities;dattam c h a r i t y ;
hutam of f e ring of sacrifice; j aptam ch a n t i ng the holy names of the Lord;mat
artham fo r t he sake of achieving Me;yat wh i c h ; vr a t am vo w s , s u ch as fasting
on Ekadasi; tapah au s t e rities;evam th u s ; dharmaih by s u c h r e l i g io us
principles; manusyanam of h u m a n b e i n g s;uddhava Mv dear Uddhava; atma
nivedinam wh o a re surrendered souls;mayi to M e ; sanjayate ar i s e s;bhaktih
loving devotion; kah wh a t ; an yah ot h e r ; ar t h ah pu r p o s e ;asya o f M y
devotee; avasisyate re m a ins.

Great respect for My devotional service, offering obeisances with the entire body,
performing first-class worship of My devotees, consciousness of Me in all living
entities, offering of ordinary, bodily activities in My devotional service, use of
words to describe My qualities, offering the mind to Me, rejection of all material
desires, giving up wealth for My devotional service, renouncing material sense
gratification and happiness, and performing all desirable activities such as charity,
sacriRfice, chanting, vows and austerities with the purpose of achieving Me — these
constitute actual religious principles, by which those human beings who have
actually surrendered themselves to Me automatically develop love for Me. What
other purpose or goal could remain for My devotee> (21-29) <verse 29, in Bengali
version, is placed after 11.29.3%, below>
11.29.03-5 Uddhava to Srz Krsna
athata ananda d-ugham padambuj am
hamsah srayerann aravinda lo-cana
sukham nu visvesvara yoga ka-rmabhis
tvan m-ayayami vihata na maninah
atha no w; atah th e r e f o r e;ananda du-gham th e source of all ecstasy;pada
ambujam Yo ur l o t us feet;hamsah th e s wa nlike men;srayeran ta k e s he lter of;
aravinda loc-ana 0 lo t u s - e yed;sukham ha p p i l y; nu in d e e d ;visva isv-ara L o r d
of the universe; yoga kar-mabhih be c a use of their practice of mysticism and
fruitive work; tvat ma-yaya by Y o ur m a t erial energy; ami t h e s e; vihatah
defeated; na do n ot ( t a ke shelter);maninah th o s e who are falsely proud.

Therefore, 0 lotus-eyed Lord of the universe, swanlike men happily take shelter of
Your lotus feet, the source of all transcendental ecstasy. But those who take pride
in their accomplishments in yoga and karma fail to take shelter of You and are
defeated by Your illusory energy. (3)

kim citram acyuta tavaitad asesa band-ho

dasesv ananya saran-esu yad atma sattv-am
yo 'rocayat saha mrgaih svayam isvaranam
srimat kirita -tata p-idita -pada -pitha-h
kim w h at; citram wo n d e r ;ac yuta 0 in f a l l i b l e L o r d;tava Yo u r ; et at t h i s ;
asesa bandh-o 0 fr i e nd of all; dasesu fo r t he servants;ananya saran-esu w h o
have taken no other shelter; yat wh i c h ; at ma sattva-m in t i m a cy with You; yah
who; arocayat ac t ed affectionately;saha wi t h ; mr g a ih th e a n i m a ls (mo n k e ys);
svayam Yo u r s elf; isvaranam of t h e g re at demigods;srimat ef f u l g e n t;kirita o f
the helmets; tata by t he e dges;pidita sh a k e n;pada pithah -wh o se footstool.

My dear infallible Lord, it is not very astonishing that You intimately approach
Your servants who have taken exclusive shelter of You. After all, during Your
appearance as Lord Ramacandra, while great demigods like Brahma were vying to
place the effulgent tips of their helmets upon the cushion where Your lotus feet
rested, You displayed special affection for monkeys such as Hanuman because they
had taken exclusive shelter of You. (0)

tam tvakhilatma dayitesva-ram asritanam

sarvartha dam sva -krta vid -visrj e-ta ko nu
ko va bhaj et kim api vismrtaye nu bhutyai
kim va bhaven na tava pada rajjusam o - nah
tam th a t; tva Yo u ; ak h i la of a l l ; at ma th e S u p r e me Soul;dayita themost
 dear; isvaram an d t he supreme controller;asritanam of t h o s e who take shelter
of You; sarva artha of a ll p e r f ections;dam th e b e s tower;sva krta t h e b e n e f it
you have given; vit who knows; visrj eta ca n reject;kah wh o ; nu i n de e d ;
kah wh o; va or ; bh aj et ca n a c c ept;kim api an y t h i n g ;vismrtaye f o r
forgetfulness; anu co n s e quently;bhutyai fo r s e n se gratification;kim w h a t ;
va or; bhavet is ; na no t ; ta v a Yo u r ;pa d a of t h e l o t u s f eet;rajah t h e d u s t ;
jusam for those who are serving; nah ou r s e l ves.

Who, then, could dare reject You, the very Soul, the most dear object of worship,
and the Supreme Lord of all — You who give all possible perfections to the devotees
who take shelter of You> Who could be so ungrateful, knowing the benefits You
bestow> Who would reject You and accept something for the sake of material
enjoyment, which simply leads to forgetfulness of You> And what lack is there for
us who are engaged in the service of the dust of Your lotus feet> (5)

11.29.30 SrI. Krsna to Uddhava

martyo yada tyakta sam-asta kar-ma
niveditatma vicikirsito me
tadamrtatvam pratipadyamano
mayatma bhuy-aya ca kalpate vai
martyah a m o r t a l;yada wh e n ; ty a k ta ha v i n g g i v en up; samasta al l ; k a r m a
his fruitive activities; nivedita atma -having offered his very self;vicikirsitah
desirous of doing something special; me fo r M e; ta da at t h a t t i m e;amrtatvam
immortality; pratipadyamanah in t h e p r o c ess ofattaining;maya wi t h M e ; a t m a
bhuyaya fo r e qual opulence;ca al s o; kalpate he b e c o m es qualified;vai
llldeed.

A person who gives up all fruitive activities and offers himself entirely unto Me,
eagerly desiring to render service unto Me, achieves liberation from birth and
death and is promoted to the status of sharing My own opulences.

11.29.09-10 SrI. Krsna to Uddhava

kuryat sarvani karmani
mad artham -sanakaih smaran
mayy arpita manas -citto -

mad dharma-tma mano ra-ti h-

kuryat on e s ho uld perform;sarvani al l ; ka r m a ni pr e s c r i b ed activities;
mat
artham fo r M e; sanakaih wi t h o u t b e c o m i ng impetuous;smaran re m e m b e r i ng;
mayi un t o M e; arpita wh o h a s o f f e red;manah cittah hi - s mind and his
intelligence; mat dharma -My de v o tional service;atma manah o -f his own mind ;
ratih th e a tt raction.

Always remembering Me, one should perform all his duties for Me without
becoming impetuous. With mind and intelligence offered to Me, one should fix his
mind in attraction to My devotional service. (9)

desan punyan asrayeta

mad-bhaktaih sadhubhih sritan
devasura m-anusyesu
mad bh-aktacari tani ca
desan pl aces;punyan sa c r e d;asrayeta he s h o u ld take shelter of; mat-
bhaktaih by M y d e v o tees; sadhubhih s a i n t ly; sritan re s o r t ed to;deva a m o n g
the demigods; asura de m o n s;manusyesu a n d h u m an beings; mat-bhakta of M y
devotees; acaritani th e a c t iv it ies;ca a n d .

One should take shelter of holy places where My saintly devotees reside, and one
should be guided by the exemplary activities of My devotees, who appear among
the demigods, demons and human beings. (10)

11.29.12 Srf. Krsna to Uddhava

mam eva sarva bhut-esu
bahirantar apavrtam
iksetatmani catmanam
yatha kham amalasayah
mam Me; eva in d e e d;sarva bhute-su wi t h in a ll liv i ng beings; bahih e x t e r n a l ly;
antah in t e r n a lly; apavrtam un c o v e r e d;ikseta on e s h o u ld see;atmani w i t h i n
himself; ca al s o;atmanam th e S u p r e me Soul;yatha as ; k ham t h e s k y ; am a la
asayah ha v i ng a pure heart.

With a pure heart one should see Me, the Supreme Soul within all beings and also
within oneself, to be both unblemished by anything material and also present
everywhere, both externally and internally, just like the omnipresent sky.

11.29.15 Srz Krsna to Uddhava

naresvabhiksnam mad bhavam-
pumso bhavayato 'cirat
spardhasuy a ti raskar-ah
sahankara viyanti hi
naresu in a ll persons; abhiksnam c o n s t a ntly; mat-bhavam t h e p e r s onal
presence of Me; pumsah of t he person;bhavayatah wh o i s m e d i t a ting upon;
acirat qu i c k l y; spardha th e t e n d e ncy to feel rivalry (against equals);asuya
envy (of superiors); tiraskarah an d a b u se (of inferiors);sa a l o n g w i t h ;
ahankarah fa l se ego;viyanti th e y d i s a ppear;

For him who constantly meditates upon My presence within all persons, the bad
tendencies of rivalry, envy and abusiveness, along with the false ego, are very
quickly destroyed.

11.29.20 Sri Krsna to Uddhava

na hy angopakrame dhvamso
mad dh-armasyoddhavanv api
maya vyavasitah samyan
nirgunatvad anasisah
na th e re is not; hi in d e e d ;anga My d e a r U d d h a va;upakrame in t h e a t t e mpt;
dhvamsah de s truction; mat dh-armasya of My d e v o t i o nal service;uddhava M y
dear Uddhava; anu th e s li g htest;api ev e n ;ma ya by M e ; vy a v asitah
established; samyak pe r f e c tly;nirguna tva-t be c a use of its being transcendental;
anasisah ha v i ng no ulterior motive.

My dear Uddhava, because I have personally established it, this process of

devotional service unto Me is transcendental and free from any material
motivation. Certainly a devotee never suffers even the slightest loss by adopting
this process.

09.00.18-20 Sukadeva Gosvamz to Maharaja Parzksit

sa vai manah krsna pada-ravindayor
vacamsi vaikuntha guna-nuvarnane
karau harer mandira marj a-nadisu
srutim cakaracyuta sat k-atho-daye
sah he (M aharaja Ambarisa); vai in d e e d;manah hi s m i n d ; kr s na pada-
aravindayoh (f i x e d) u pon the two lotus feet of Lord Krsna;vacamsi h i s w o r d s ;
vaikuntha guna a-nuva-rnane de scribing the glories of Krsna;karau h i s t w o
hands; hareh mandira marja-na adisu -in activities like cleansing the temple of
Hari, the Supreme Personality of Godhead; srutim hi s e a r; cakara en g a g e d;
acyuta of or about Krsna, who never falls down;sat katha ud-aye -in hearing the
transcendental narrations;

Maharaja Ambarisa always engaged his mind in meditating upon the lotus feet of
Krsna, his words in describing the glories of the Lord, his hands in cleansing the
Lord's temple, and his ears in hearing the words spoken by Krsna or about Krsna.
(18)

mukunda 2inga2ay-a darsane -drsau

tad bhrtya g-atra sp-arse 'n-ga sangama-m
ghranam ca tat pada sar-oj a sa-urabhe-
srimat tu2asya ra-sanam tad arpite -

mukunda-linga-alaya-darsane i n s eeing the Deity and temples and holy dhamas

of Mukunda; drsau hi s t wo e yes;tat bhrtya o- f t he servants of Krsna;
gatra
sparse in t o u c hing the bodies; anga s-angamam co n t a ct of his body;ghranam
ca and his sense of smell; tat p-ada of H is lot us feet;saroja of t h e l o t us flowe r;
saurabhe in ( s m e lling) the fragrance;srimat t-ulasyah of t he t ul asi leaves;
rasanam hi s t ong ue;tat a-rpite in t h e p r a sada offered to the Lord;

He engaged his eyes in seeing the Deity of Krsna, Krsna's temples and Krsna's
places like Mathura and Vrndavana, he engaged his sense of touch in touching the
bodies of the Lord's devotees, he engaged his sense of smell in smelling the
fragrance of tulasi offered to the Lord and he engaged his tongue in tasting the
Lord's prasada. (19)

padau hareh ksetra pad-anusarpane

siro hrsikesa pad-a bhivandane
kamam ca dasye na tu kama kam-yaya
yathottamaslokaj anasraya ratih
padau his two legs; hareh of t he Personality of Godhead;ksetra ho l y p l a c e s
like the temple or Vrndavana and Dvaraka; pada anu-sarpane wa l k i ng to those
places; sirah th e h e ad;hrsikesa of K r s n a, the master of the senses;
pada
abhivandane in o f f e ring obeisances to the lotus feet;kamam ca a nd h is desires;
dasye in being engaged as a servant;na no t ; tu in d e e d ;ka ma kamy-aya w i t h a
desire for sense gratification; yatha as ; ut tamaslokaj ana asray-a if o ne takes
shelter of a devotee such as Prahlada; ratih a t t a c h m e nt.

He engaged his legs in walking to the holy places and temples of the Lord, his head
in bowing down before the Lord, and all his desires in serving the Lord, twenty-
four hours a day. Indeed, Maharaja Ambarisa never desired anything for hisown
sense gratification. He engaged all his senses in devotional service, in various
engagements related to the Lord. This is the way to increase attachment for the
Lord and be completely free from all material desires. (20)

0 7.01.26-27 ¹ r a d a M u n i t o M a h a r aja Yudhisthir a

tasmad vairanubandhena
nirvairena bhayena va
snehat kamena va yunjyat
kathancin neksate prthak

tasmat th e r e fore;vaira anuband-hena by constant enmity; nirvairena b y

devotion; bhayena by f e a r;va or ; sn e hat fr o m a f f e c t ion;kamena b y l u s t y
desires; va or; yunjyat on e s h o u ld c o n centrate;kathancit so m e h ow or o th e r;
na no t; Iksate se e s;prthak so m e t h i ng else.

Therefore, by enmity or by devotional service, by fear, by affection or by lusty

desire — by all of these or anyone of them — if a conditioned soul somehow or other
concentrates his mind upon the Lord, the result is the same, for the Lord, because
of His blissful position, is never affected by enmity or friendship. (26)

y atha vai ranubandhena

martyas tan m-ayatam iyat
na thata bhakti yo-gena
iti me niscita matih

yatha as; vaira an-ubandhena by c o n s tant enmity; martyah a p e r son; tat

mayatam ab s orption in Him; iyat ma y a t t a i n;na not; thata in a l i ke manner;
bhakti yo-gena by devotional service; iti t h u s ; m e my; niscita d e f i n i t e ;
matih opinion.

¹r ada Muni conti nu ed: By devotional service one cannot achieve such intense
absorption in thought of the Supreme Personality of Godhead as one through
enmity toward Him. That is my opinion. (27)

07.01.29 ¹ r a d a M un i to Maharaja Yudhisthira

Prevod je od stihova 28 i 29 ne samo od 29, pa sam shodno tome stavio i sanskrit

od oba stiha

kttah pesaskrta ruddhah

kudyayam tam anusmaran
samrambha bhaya -yogen-a
vindate tat svaru-patam
evam krsne bhagavati
maya manuj -a isvare
vairena puta papma-nas
tam apur anucintaya
kitah th e g rassworm;pesaskrta by a b e e;ruddhah co n f i n e d;kudyayam i n a
hole in a wall; tam th a t ( b e e );anusmaran th i n k i n g o f; samrambha bhaya-
yogena th r o u gh int e nse fear and enmity; vindate at t a i n s;tat of t h a t b e e;sva
rupatam th e same form;evam th u s ; kr s ne in K r s n a ;bhagavati th e P e r s onality
of Godhead; maya manuj e -who appeared by His own energy in His eternal
humanlike form; isvare th e S up re me;vairena by e n m i t y; puta papman-ah t h o s e
purified of sins; tam Hi m ; ap uh at t a i n e d;anucintaya b y t h i n k i n g o f .

A grassworm confined in a hole of a wall by a bee thinks of the bee in fear and
enmity and later becomes a bee simply because of such remembrance. Similarly, if
the conditioned souls somehow or other think of Krsna, who is sac-cid-ananda-
vigraha, they will become free from their sins. Whether thinking of Him as their
worshipable Lord or an enemy, because of constantly thinking of Him they will
regain their spiritual bodies.
07.01.30-32 ¹ r a d a M un i to Maharaja Yudhisthira
kamad dvesad bhayat snehad
yatha bhaktyesvare manah
avesya tad a-gham hitva
bahavas tad g-atim gatah
kamat fr o m l u s t; dvesat fr o m h a t r e d;bhayat fr o m f e a r;snehat fr o m a f f e ctson;
yatha as well as;bhaktya by d e v o t i o n;isvare in the Supreme; manah t h e
mind; avesya ab s orbing;tat of t h a t ;agham si n ; hi t va gi v i n g u p; ba havah
many; tat of t h a t; gatim pa t h o f l i b e r a t i o n;gatah a t t a i n e d .

Many, many persons have attained liberation simply by thinking of Krsna with
great attention and giving up sinful activities. This great attention may be due to
lusty desires, inimical feelings, fear, affection or devotional service. I shall now
explain how one receives Krsna's mercy simply by concentrating one's mind upon
Him. (30)

gopyah kamad bhayat kamso

dvesac caidyadayo nrpah
sambandhad vrsnayah snehad
yuyam bhaktya vayam vibho
gopyah the gopis; kamat ou t o f l u s ty desires;bhayat ou t o f f e a r;kamsah
King Kamsa; dvesat ou t of envy; caidya aday-ah Si s upala and others;nrpah
kings; sambandhat ou t of k i n s h i p; vrsnayah th e V r s n is or the Yadavas;snehat
out of affection; yuyam yo u ( t h e P andavas);bhaktya by d e v o t i o n al service;
vayam we ; vibho 0 g r e a t K i n g .

My dear King Yudhisthira, the gopis by their lusty desires, Kamsa by his fear,
Sisupala and other kings by envy, the Yadus by their familial relationship with
Krsna, and we, the general devotees, by our devotional service, have obtained the
mercy of Krsna. (31)

katamo 'pi na venah syat

pancanam purusam prati
tasmat kenapy upayena
manah krsne nivesayet

katamah api an y o n e;na no t ; ve n ah th e a t h e i s tic King Vena;syat w o u l d

adopt; pancanam of t he five (previously mentioned);purusam th e S up re me
Personality of Godhead; prati in r e g a rd to;tasmat th e r e f o r e;kenapi b y a n y ;
upayena me a ns; manah th e m i n d ; kr s ne in K r s n a ;nivesayet o n e s ho u ld fix .

Somehow or other, one must consider the form of Krsna very seriously. Then, by
one of the five different processes mentioned above, one can return home, back to
Godhead. Atheists like King Vena, however, being unable to think of Krsna s form
in any of these five ways, cannot attain salvation. Therefore, one must somehow
think of Krsna, whether in a friendly way or inimically. (32)

10.87.23 The Personified Vedas to Maha-Visnu

nibhrta m-arun m-ano 'k-sa
dr-dha yo-ga yu-jo hrdi yan
munaya upasate tad arayo 'pi yayuh smaranat
striya uragendra bh-oga bh-uj
a da-nda vis-akta dh-iyo
vayam api te samah sama dr-so 'nghri sa-roj a su-dhah

nibhrta br o u g ht u n d er control;marut wi t h b r e a t h i n g;manah mi n d ; ak sa a n d

senses; drdha yo-ga in steadfast yoga;yuj am en g a ged;hrdi in t h e h e a r t;yat
which; munayah sa g e s;upasate wo r s h i p; tat th a t ;ar a y ah en e m i e s;api a l s o ;
yayuh at t a i n ed;smaranat by r e m e m b e ring;striyah wo m e n ; ur a ga ind-ra o f
lordly serpents; bhoga (like) the bodies;bhuj a whose arms;danda rodlike;
visakta at t r a cted;dhiyah wh o s e m i n d s;vayam we ; api al s o ;te t o Y o u ;
samah eq ual; sama eq u a l;drsah wh o s e v is ion;anghri of t h e f e e t; saroj a
lotuslike; sudhah (r e l i s h i ng) the nectar.

Simply by constantly thinking of Him, the enemies of the Lord attained the same
Supreme Truth whom sages fixed in yoga worship by controlling their breath,
mind and senses. Similarly, we srutis, who generally see You as all-pervading, will
achieve the same nectar from Your lotus feet that Your consorts are able to relish
because of their loving attraction to Your mighty, serpentine arms, for You look
upon us and Your consorts in the same way.

10.33.36 Sukadeva Gosvami to Maharaja Pariksit

anugrahaya bhaktanam
manusam deham asthitah
bhaj ate tadrsih krida
yah srutva tat paro b-havet
anugrahaya to s h ow me rcy;bhaktanam to H i s d e v o tees;manusam h u m a n l i k e ;
deham a body; asthitah as s u m i n g;bhaj ate He a ccepts;tadrsih su c h ; k r i d a h
pastimes; yah ab o ut w h i c h; srutva he a r i n g;tat parah -d e d i c ated to Him;
bhavet one becomes.

When the Lord assumes a humanlike body to show mercy to His devotees, He
engages in such pastimes as will attract those who hear about them to become
dedicated to Him.

Sadhana Bhakti
Executed Exclusively by Taking Shelter of the Holy Name
(aikantiki namasraya sadhana-bhakti)
02.00.15 Sukadeva Gosvami to Maharaja Pariksit
yat k-irtanam yat s-maranam yad i-ksanam
yad v-andanam yac c-hravanam yad a-rhanam
2okasya sadyo vidhunoti ka2masam
tasmai subhadra sr-avase namo namah

yat whose; kirtanam gl o r i f i c a tion;yat wh o s e ;smaranam re m e m b r a n c es;

yat whose; iksanam au d i e n ce;yat wh o s e ;vandanam pr a y e r s;yat w h o s e ;
sravanam he a ring about;yat wh o s e ;arhanam wo r s h i p i n g;lo kasya o f a l l
people; sadyah forthwith; vidhunoti sp e c i f i c ally cleanses; kalmasam ef f e ct of
sins; tasmai un t o H i m; subhadra al l - a u s p icious;sravase on e w ho is heard;
namah my due obeisances; namah again and again.

Let me offer my respectful obeisances unto the all-auspicious Lord Sri Krsna,
about whom glorification, remembrances, audience, prayers, hearing and worship
can at once cleanse the effectsof allsins of the performer.

06.03.22 Yamaraja to his Order Carriers

etavan eva loke 'smin
pumsam dharmah parah smrtah
bhakti yogo -bhagavati
tan nama -graha-nadibhih
etavan th is muc h; eva in d e e d;loke asmin in t h i s m a t e rial world;pumsam o f
this living entities; dharmah th e r e l i g i o us principles;parah tr a n s c e ndental;
smrtah re c o gnized;bhakti yogah -bhakti yoga, or devotional service; bhagavati
to the Supreme Personality of Godhead (not to the demigods); tat Hi s ; na ma o f
the holy name; grahana adibh-ih be g inning with chanting;

Devotional service, beginning with the chanting of the holy name of the Lord, is
the ultimate religious principle for the living being in human society.

03.33.06 Devahuti to Lord Kapiladeva

yan namadh-eya sravanan-ukitanad
yat prahvan-ad yat smaran-ad api kvacit
svado 'pi sadyah savanaya kalpate
kutah punas te bhagavan nu darsanat

yat of whom (the Supreme Personality og Godhead); namadheya th e n a m e ;

sravana he a ring; anukirtanat by c h a n t i n g;yat to w h o m ; pr a h v anat b y
offering obeisances; yat wh o m ; sm aranat by r e m e m b e r i ng;api ev e n ; kv a cit
at any time; sva adah a-dog-eater; api ev e n;sadyah im m e d i a t e ly;savanaya
for performing Vedic sacrifices; kalpate be c o m es eligible;kutah wh a t to s peak
of; punah ag a in; te You; bhagavan 0 Supreme Personality of Godhead; nu
then; darsanat by s eeing face to face.

To say nothing of the spiritual advancement of persons who see the Supreme
Person face to face, even a person born in a family of dog-eaters immediately
becomes eligible to perform Vedic sacrifices if he once utters the holy name of the
Supreme Personality of Godhead or chants about Him, hears about His pastimes,
offers Him obeisances or even remembers Him.

03.33.07 Devahuti to Lord Kapiladeva

aho bata sva pa-co 'to gariyan
yaj jih-vagre vartate nama tubhyam
tepus tapas tej uhuvuh sasnur arya
brahmanucur nama grnanti ye te
aho bata oh, how glorious; sva pa-cah a dog-eater;atah hence; gariyan
worsipable; yat of w h o m ;j ihva agr-e on t he tip of the tongue;vartate i s ;
nama the holy name; tubhyam un t o Y o u; tepuh tapah pr a c t i c ed austerities;
te they;j u h uvuh ex e c u t ed fire s acrifices;
sasnuh to o k b a t h i n t h e s a c r e d r i v e r s ;
aryah Ar y a n s; brahma anucuh st u d i ed theVedas; nama th e h o ly na me ;
grnanti ac c e pt;ye th e y w h o ; t e Your.

Oh, how glorious are they whose tongues are chanting Your holy name! Even if
born in the families of dog-eaters, such persons are wornshipable. Persons who
chant the holy name of Your Lordship must have executed all kinds of austerities
and fire sacrifinces 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.

01.01.10 Suta Gosvami to Saunaka Rsi

apannah samsrtim ghoram
yan nama -vivaso grnan
tatah sadyo vimucyeta
yad bibheti svayam bhayam
apannah be i ng entangled;samsrtim in t h e h u r d le of birth and death;ghoram
too somplicated; yat wh a t ; na ma th e a b s o l u te name;vivasah un c o n s c iosly;
grnan ch a n t i n g; tatah from that; sadyah at o n c e;vimucyeta ge t s freedom;
yat that which; bibheti fe a r s;svayam pe r s o n a lly;bhayam fe a r i t s elf.

Living beings who are entangled in the complicated meshes of birth and death can
be freed immediately by even unconsciously chanting the holy name of Krsna,
which is feared by fear personified.

12.03.00-06 Sukadeva Gosvami to Maharaja Pariksit

yan namadhe-yam mriyamana aturah
patan skhalan va vivaso grnan puman
vimukta karmarga-la uttamam gatim
prapnoti yaksyanti na tam kalaujanah
yat whose; namadheyam na m e; mriyamanah a p e r s on who is dying;aturah
distressed; patan co l l a psing;skhalan vo i c e f altering;va or ; vi v a s ah
helplessly; grnan ch a n t i n g;puman a p e r s o n; vimukta f r e e d ; ka rma o f f r u i t i v e
work; argalah fr o m t he c ha ins; uttamam t h e t o p m o s t;gatim d e s t i n a t i o n ;
prapnoti ac h i e ves;yaksyanti na they do not worship; tam H i m , t h e Personality
of Godhead; kalau in the age of Kali; janah people.

Terrified, about to die, a man collapses on his bed. Although his voice is faltering
and he is hardly conscious of what he is saying, if he utters the holy name of the
Supreme Lord he can be freed from the reaction of his fruitive work and achieve
the supreme destination. But still people in the age of Kali will not worship the
Supreme Lord. (00)
pumsam kali-krtan dosan
dravya des-atma sam-bhavan
sarvan harati citta-stho
bhagavan purusottamah
pumsam of m e n ; k a l i - k r t an c r e a t e d b y t he influ e nce of Kali; dosan th e f a u l t s ;
dravya ob j e c ts;desa sp a c e;atma an d p e r s o nal nature;sambhavan ba s e d
upon; sarvan al l ; ha rati st e a l s away; citta stha-h si t u a ted within the heart;
bhagavan the almighty Lord; purusa-uttamah t h e S up r e me Person.

In the Kali-yuga, objects, places and even individual personalities are all polluted.
The almighty Personality of Godhead, however, can remove all such
contamination from the life of one who fixes the Lord within his mind. (95)
srutah sankirtito dhyatah
pujitas cadrto 'pi va
nrnam dhunoti bhagavan
hrt stho ja-nmayutasubham
srutah he a r d; sankirtitah gl o r i f i e d;dhyatah me d i t a t ed upon;pujitah
worshiped; ca and;adrtah venerated;api even;va or;nrnam of men;
dhunoti cleanses away; bhagavan the Supreme Personality of Godhead; hrt-
sthah se ated within their hearts;j anma ayuta -of th o usands of births; asubham
the inauspicious contamination.

If a person hears about, glorifies, meditates upon, worships or simply offers great
respect to the Supreme Lord, who is situated within the heart, the Lord will
remove from his mind the contamination accumulated during many thousands of
lifetimes. (%6)

11.05.32 Karabhajana Muni to Maharaja Nimi

krsna varnam -tvisakrsnam
sangopangastra parsadam-
yaj naih sankirtana prayair -
yaj anti hi su medhasa-h
krsna varnam -repeating the syllables krs na; tvisa -with a luster; akrsnam not
black (golden); sa anga al o n g w i th associates;upa anga se r v i t o rs;astra
weapons; parsadam co n f i d e ntial companions;yaj naih by s a c rifice;sankirtana-
prayaih co n s i s ting chiefly of congregational chanting;yaj anti they worship;
hi ce r tainly; su medhasah in t e l l i g e nt persons.

In the age of Kali, intelligent persons perform congregational chanting to worship

the incarnation of Godhead who constantly sings the names of Krsna. Although
His complexion is not blackish, He is Krsna Himself. He is accompanied by His
associates, servants, weapons and confidential companions.

11.05.36 Karabhajana Muni to Maharaja Nimi

kalim sabhaj ayanty arya
guna j nah sara bha-ginah
yatra sankirtanenaiva
sarva sva-rtho 'bhilabhyate

kalim th e a ge of Kali;sabhajayanti th e y p r a i s e;aryah pr o g r e s sive souls;

guna
jnah wh o k n o w t he t r ue value (of the age);sara bha-ginah wh o a re able to pick
out the essence; yatra in w h i c h ; sankirtanena by t h e c o n g regational chanting of
the holynames of the Supreme Lord; eva m e r e ly; sarva al l ; sva artha-h de s i r e d
goals; abhilabhyate are attained.

Those who are actually advanced in knowledge are able to appreciate the essential
value of this age of Kali. Such enlightened persons worship Kali-yuga because in
this fallen age all perfection of life can easily be achieved by the performance of
sankirtana.

12.11.25 Suta Gosvami to Saunaka Rsi

sri krsna -krsna sakha -vrsny rsabha-vani dhrug-
raj anya vamsa -dahana-napavarga virya-
govinda gopa vanita -vraj a b-hrtya -gita -

tirtha sravah -sravana manga-la pahi bhrtyan

sri krsna -0 Sri Krs na; krsna sakha -0 fr i e nd of Arju n a;vrsni o f t h e
descendants of Vrsni; rsabha 0 ch i e f ;avani on t h e e a r t h;dhruk r e b e l l i o u s ;
rajanya vamsa -of the dynasties ofkings; dahana 0 an n i h i l a t o r;anapavarga
without deterioration; virya wh o s e p r o w e ss;govinda 0 pr o p r i e t or of Goloka-
dhama; gopa of t he cowherd men;vanita an d t h e c o w h e rd women;vraja b y
the multitude; bhrtya an d by t h e ir servants;gita su n g ; ti r t ha pi o u s ,as the
most holy place of pilgrimage; sravah wh o s e glories;sravana ju s t to h ear about
whom; mangala au s p i c io us;pahi pl e a s e protect;bhrtyan Your servants.

0 Krsna, 0 friend of Arjuna, 0 ch i ef among the descendants of Vrsni, You are the
destroyer of those political parties that are disturbing elements on this earth. Your
prowess never deteriorates. You are the proprietor of the transcendental abode,
and Your most sacred glories, which are sung by Vrndavana's cowherd men and
women and their servants, bestow all auspiciousness just by being heard. 0 Lord,
please protect Your devotees.

01.06.26 Narada Muni to Vyasadeva

namany anantasya hata tr-pah pathan
guhyani bhadrani krtani ca smaran
gam paryatams tusta m-ana gata sp-rhah
kalam pratiksan vimado vimatsarah
namani th e h o ly name, fame, etc.;anantasya of t he u n l i m i t e d; hata tra-pah
being freed from all formalities of the material world; pathan by r e c i t a t ion,
repeated reading, etc.; guhyani my s t e r i o us;bhadrani al l b e n e d i ctory;krtani
activities; ca an d; smaran co n s t a n t ly remembering;gam on t h e e arth;
paryatan tr a v e l ing all through;tusta ma-nah fully satisfied; gata spr-hah
completely freed from all material desires; kalam ti m e ; pr a t iksan a w a i t i n g ;
vimadah wi t h o ut b eing proud; vimatsarah wi t h o u t b e i ng envious.

Thus I began chanting the holy name and fame of the Lord by repeated recitation,
ignoring all the formalities of the material world. Such chanting and remembering
of the transcendental pastimes of the Lord are benedictory. So doing, I traveled all
over the earth, fully satisfied, humble and unenvious.

02.0l.ll S u k a d eva Gosvami to Maharaja Pariksit

etan nirvidyamananam
icchatam akuto bhaya-m
yoginam nrpa nirnitam
harer namanukirtanam

etan it i s; nirvidyamananam of t h o s e who are completely free from all material

desires; icchatam of t h o se who are desirous of all sorts of material enjoyment;
akutah bhayam -free from all doubts and fear; yoginam of a ll w ho a re self-
satisfied; nrpa 0 Ki n g ; ni r n i t am de c i d e d t r u t h;hareh of t h e L o r d, Sri Krsna;
nama ho ly name; anu a f t e r s omeone, always;kirtanam c h a n t i n g .

0 King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who
are free from all material desires, those who are desirous of all material enjoyment,
and also those who are self-satisfied by dint of transcendental knowledge.

02.03.20 Saunaka Rsi to Suta Gosvami

tad asma saram hr-dayam batedam
yad grhyamanair hari nama dhe-yaih-
na vikriyetatha yada vikaro
netrejalam gatra ruhesu ha-rsah
tat th a t; asma saram i- s steel-framed;hrdayam he a r t; bata idam ce r t a i n ly t ha t;
yat which; grhyamanaih in s p i t e of chanting;hari nama th e h o l y n a me of the
Lord; dheyaih by c o n c e ntracion of the mind; na do e s n o t;vikriyeta c h a n g e ;
atha th u s; yada wh e n ; vi k a r ah re a c t i o n;netre in t h e e y e s;j alam t e a r s ;
gatra r-uhesu at the pores;harsah ar u p t i o ns of ectasy.

Certainly that heart is steel-framed which, in spite of one s chanting the holy name
of the Lord with concentration, does not change when ecstasy takes place, tears fill
the eyes and the hairs stand on end.

06.11.20 Vrtrasura Praying to The Supreme Lord

aham hare tava padaika mu-la
dasanudaso bhavitasmi bhuj ah
manah smaretasu pat-er gunams te
grnita vak karma karotu kayah
aham I; ha re 0 my L o r d ; ta va of Y o u r L o r d s h i p; pada eka-mula wh o s e only
shelter is the lotus feet; dasa anu-dasah the servant of Your servant;bhavitasmi
shall I become; bhuyah ag a i n;manah my m i n d ; sm a reta ma y r e m e m b e r;asu
pateh of t he Lord of my life;gunan the attributes; te of Y o ur L o r d s hip;
grnita may chant; vak my w o r d s ; ka rma ac t i v i t i e s of service to You;karotu
may perform;kayah my body.

0 my Lord, 0 Supreme Personality of Godhead, will I again be able to be a servant

of Your eternal servants who find shelter only at Your lotus feet> 0 Lord of my life,
may I again become their servant so that my mind may always think of Your
transcendental attributes, my words always glorify those attributes, and my body
always engage in the loving service of Your Lordship>

06.11.26 Vrtrasura Praying to The Supreme Lord

aj ata paksa i-va mataram khagah
stanyam yatha vatsatarah ksudh artah-
priyam priyeva vyusitam visanna
mano ravindaksa didirksate tvam
ajata paksah -who have not yet grown wings; iva li k e ; ma t a ram t h e m o t h e r ;
khagah sm a ll birds; stanyam th e m i l k f r o m t he udd e r;yatha j u s t a s ;
vatsatarah th e y o u ng calves;ksudh artah -distressed by hunger; priyam t h e
beloved or husband; priya th e w i f e or lover;iva li k e ; vy u s itam w h o i s a w a y
from home; visanna mo r o s e;manah my m i n d ; ar a v inda aksa 0 -l o t u s - e yed
one; didrksate wa n ts to see;tvam Y o u ;

0 lotus-eyed Lord, as baby birds that have not yet developed their wings always
look for their mother to return and feed them, as small calves tied with ropes
awaitanxiously the time of milking, when they will be allowed to drink the milk of
their mothers, or as a morose wife whose husband is away from home always longs
for him to return and satisfy her in all respects, I always yearn for the pportunity
to render direct service unto You.

06.02.07 Visnudutas to Yamadutas

ayam hi krta n-irveso
j anma ko-ty am-hasam api
y ad vy aj ahara vivaso
nama svasty ay-anam hareh
ayam th is person (Ajamila); hi in d e e d ;kr ta ni-rvesah ha s undergone all kinds
ofatonement;janma o f b i r t h s ;ko ti of m i l i o n s ;am h asam f o r t h e s in f u l
activites; api ev e n;yat be c a u s e; vyaj ahara he h as chanted;vivasah i n a
helpless condition; nama th e h o l y n a m e ; svasti aya-nam th e m e ans ofl i b e ration;
hareh of the Supreme Personality of Godhead.

Ajamila has already atoned for all his sinful actions. Indeed, he has atoned not
only for sins performed in one life but for those erformed in millions of lives, for
in a helpless condition he chanted the holy name of ¹ r a y a n a . Even though he did
not chant purely, he chanted without offense, and therefore he is now pure and
eligible for liberation.

06.02.09-10 Visnudutas to Yamadutas

stenah sura po m-itra dhru-g
brahma ha gu-ru tal pa -gah-
stri raj a p-itr g-o ha-nta-
ye ca patakino pare-
sarvesam apy aghavatam
idam eva suniskrtam
nama vyaha-ranam visnor
yatas tad visaya -matih
stenah one who steals;sura pah -a drunkard; mitra dhruk -o ne w ho t u r n s
against a friend or relative; brahma ha on -e who kills a brahmana;guru talpa -

gah one who indulges in sex with the wife of his teacher or guru; stri w o m e n ;
raj a ki n g; pitr fa t h e r ;go of c o w s ;ha nta th e k i l l e r; ye t h o s ew h o; ca a l s o ;
patakinah co m m i t e d sinful activities;apare many others; sarvesam of a ll of
them; api al t h o u g h; agha vatam -pe rsons who have comitted many sins; idam
this; eva ce r t ainly; su niskrtam -pe r f e ct atonement; nama vyahara-nam c h a n t i n g
of the holy name; visnoh of L o rd V i s n u;yatah be c a u se of which;tat visaya -on
the person why chants the holy name; matih H i s a t t e n t i o n.

The chanting of the holy name of Lord Visnu is the best process of atonement for a
thief of gold or other valuables, for a drunkard, for one who betrays a friend or
relative, for one who kills a brahmana, or for one who indulges in sex with the
wife of his guru or another superior. It is also the best method of atonement for
one who murders women, the king or his father, for one who slaughers cows, and
for all other sinful men. Simply by chanting the holy name of Lord Visnu, such
sinful persons may attract the attention of the Supreme Lord, who therefore
considers, "Because this man has chanted My holy name, My duty is to give him
protection." (9-10)

06.02.10-15 Visnudutas to Yamadutas

sanketyam parihasyam va
stobham helanam eva va
vaikuntha na-ma gra-hanam
asesagha ha-ram viduh
sanketyam as an assignation;parihasyam jo k i n g l y; va o r ; st o b ham a s m u s i c a l
entertainment; helanam n e g l e c tfully; eva c e r t a i n l y; va o r ; v a i k u n t ha o f t h e
Lord; nama gra-hanam ch a n t i ng the holy name;asesa un l i m i t e d; agha har-am
neutralizing the effect of sinful life; viduh a d v a n ced transcedentalists know.

One who chants the holy name of the Lord is immediately freed from the reactions
of unlimited sins, even if he chants indirectly [to indicate something else],
jokingly, for musical entertainment, or even neglectfully. This is accepted by all
the learned scholars of the scriptures. (19)

patitah skhalito bhagnah

sandastas tapta ahatah
harir ity avasenatha
puman narhati yatanah
patitah fallen down; skhalitah slipped;bhagnah having broken his bones;
sandastah bi t t e n; taptah se v e r e ly attacked by fever or similar painful conditions;
ahatah in j u r e d; harih Lo r d K r s n a ; iti t h u s ; av a sena ac c i d e n tally;aha
chants; puman a p e rson; na no t ; ar h a ti de s e r v e s; yatanah he l l i s h c ondit io ns.

If one chants the holy name of Hari and then dies because of an accidental
misfortune, such as falling from the top of a house, slipping and suffering broken
bones while traveling on the road, being bitten by a serpent, being afflicted with
pain and high fever, or being injured by a weapon, one is immediately absolved
from having to enter hellish life, even though he is sinful. (15)

06.02.17 Visnudutas to Yamadutas

tais tany aghani puyante
tapo dana vr-atadib-hih
nadhamarj am tad dhrdaya-m
tad apIsanghri sevaya-
taih by t h o s e;tani al l t h o s e;aghani si n f u l a c t i v i t ies and their results;
puyante be c o me vanquished;tapah au s t e r ity;dana ch a r i t y;v r ata adibhih -by
vows and other such activities; na no t ; ad h arma jam pr o d u c e d f rom irr e ligious
actions; tat of t h a t; hrdayam th e h e a r t;tat th a t ; api al s o ;Isa anghri - of t h e
lotus feet of the Lord; sevaya by s e rvice;
Although one may neutralize the reactions of sinful life through austerity, charity,
vows and other such methods, these pious activities cannot uproot the material
desires in one's heart. However, if one serves the lotus feet of the Personality of
Godhead, he is imnmediately freed from all such contaminations.

06.02.18-19 Visnudutas to Yamadutas

aj nanad athavaj nanad
uttamasloka na-ma yat
sankirtitam agham pumso
dahed edho yathanalah
aj nanat out of igno rance;athava or ;j nanat wi t h k n o w l e d g e;uttamasloka o f
the Supreme Personality og Godhead; nama th e h o ly n a me;yat t h a t w h i c h ;
sankirtitam ch a n t e d;agham si n ; pu m sah of a p e r s o n;dahet bu r n s to ashes;
edhah dry grass;yatha ju s t a s;analah f i r e .

As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted
knowingly or unknowingly, burns to ashes, without fail, all the reactions of one s
sinful activities. (18)

yathagadam viryatamamupayuktam yadrcchayaaj anato 'py atma guna-mkuryan

mantro 'py udahrtah

yatha j ust l i ke; agadam medicine; virya tama-m ve ry powerful; upayuktam

properly taken; yadrcchaya somehow or other;ajanatah by a person without
knowledge; api ev e n; atma gunam -its own p o t e ncy; kuryat ma n i f e s t s ;
mantrah th e H a re Krsna mantra;api al s o ;udahrtah c h a n t e d .

If a person unaware of the effective potency of a certain medicine takes that

medicine or is forced to take it, it will act even without his knowledge because its
potency does not depend on the patient's understanding. Similarly, even though
one does not know the value of chanting the holy name of the Lord, if one chants
knowingly or unknowingly, the chanting will be very effective. (19)

06.02.09 Sukadeva Gosvami to Maharaja Pariksit

mriyamano harer namagrnan putropacaritam

QJamllo py agad dhama
kim uta sraddhaya grnan
mriyamanah a t th e t ime of death; hareh nama th e h o ly n a me of Hari; grnan
chanting; putra upacarita-m in d i c a t ing his son;aj amilah Aj a m i l a ; api e v e n ;
agat we n t; dham to t h e s p i r i t u al world; kim uta wh a t t o s p e ak of;sraddhaya
with faith and love;grnan c h a n t i n g .
While suffering at the time of death, Ajamila chanted the holy name of the Lord,
and although the chanting was directed toward his son, he nevertheless returned
home, back to Godhead. Therefore, if one faithfully and inoffensively chants the
holy name of the Lord, where is the doubt that he will return to Godhead>

00.00.13 Satidevi to Daksa

nascaryam etdd yad asatsu sarvada

mahad vin-inda kunapatma vad-is u
sersy am mahapurusa pad-a pam-subhi r
nirasta teja-hsu tad eva sobhanam
na not; ascaryam wo n d e r f u l; etat th i s ;yat wh i c h ;as a t su ev i l ; sa r vada
always; mahat vinin-da th e deriding of great souls;kunapa atm-a vad-isu among
those who have accepted the dead body as the self; sa irsy-am en v y; maha
purusa of g reat personalities;pada pam-subhih by t he dust of the feet;nirasta
tej ahsu wh o se glory is diminished; tat th a t ; eva ce r t a i n l y;sobhanam v e r y
good.

It is not wonderful for persons who have accepted the transient material body as
the self to engage always in deriding great souls. Such envy on the part of
materialistic persons is very good because that is the way they fall down. They are
diminished by the dust of the feet of great personalities.

11.05.06,7,9 Camasa Rsi to Maharaja Nimi

karmany akovidah stabdha

murkhah pandita manina-h
vadanti catukan mudha
yaya madhvya girotsukah
karmani ab o ut t he facts of fruitive work;akovidah ig n o r a n t; stabdhah p u f f e d
up by false pride; murkhah fo o l s ;pandita maninah -th i n k i n g th e mselves great
scholars; vadanti th e y s peak;catukan fla t t e r i ng entreaties;mudhah be w i l d e r ed;
yaya by w h i c h; madhvya sw e e t;gira words; utsukah ve ry eager.

Ignorant of the art of work, such arrogantly proud fools, enchanted and enlivened
by the sweet words of the Vedas, pose as learned authorities and offer flattering
entreaties to the demigods. (6)
raj asa ghora sankal pa-h
kamuka ahi manyava-h
dambhika maninah papa
vihasanty acyuta priyan -

raj asa by the prominence of the mode of passion; ghora sankalpah -having
horrible desires; kamukah lu s t y; ahi manyavah th e i r a n g er like that of a snake;
dambhikah de c e itful;maninah ov e r l y p r o u d;papah si n f u l ; vi h asanti t h e y
make fun; acyuta p-riyan of t h o se who are dear to the infallible Supreme Lord.

Due to the influence of the mode of passion, the materialistic followers of the
Vedas become subject to violent desires and are excessively lusty. Their anger is
like that of a snake. Deceitful, overly proud, and sinful in their behaviour, they
mock the devotees who are dear to Lord Acyuta. (7)
sriya vibhutyabhij anena vidyaya
tyagena rupena balena karmana
j ata sm-ayenandha dh-iyah sahesvaran
sato vamanyanti hari pri-yan khalah

sriya by t h e ir opu le nce (wealth, etc.);vibhutya sp e c i al abilities;abhijanena

aristocratic heritage; vidyaya ed u c a t i o n; tyagena re n u n c i a t io n; rupena b e a u t y ;
balena st r ength; karmana pe r f o r m a n ce of Vedic rituals; j ata w h i c h is born ;
smayena by such pride; andha bl i n d e d; dhiyah wh o s e i n t e l l igence; saha
Isvaran al o ng with the Supreme Lord Himself;satah th e s aintly devotees;
avamanyanti th e y d i s respect;hari priy-an wh o a re very dear to Lord Hari;
khalah cr u el persons.

The intelligence of cruel minded persons is blinded by false pride based on great
wealth, opulence, prestigious family connections, education, renunciation,
personal beauty, physical strength and successful performance of Vedic rituals.
Being intoxicated with this false pride, such cruel persons blaspheme the Supreme
Personality of Godhead and His devotees. (9)

09.00.71 Narayana to Durvasa Muni

brahmams tad gaccha bhadram te
nabhaga tanaya-m nrpam
ksamapaya maha bhaga-m
tatah santir bhavisyati
brahman 0 b r a h m a na;tat th e r e f o r e;gaccha yo u g o; bhadram a l l
auspiciousness; te un t o y o u; nabhaga tanaya-m to t he son ofa ha raja Nabhaga;
nrpam th e K i ng ( Am b a risa);ksamapaya ju s t t ry to pacify him; maha bhagam -a
great personality, a pure devotee; tatah thereafter; santih pe a c e;bhavisyati
there will be.

0 best of the brahnmanas, you should therefore go immediately to King Ambarisa,

the son of Maharaja Nabhaga. I wish you all good fortune. If you can satisfy
Maharaja Ambarisa, then there will be peace for you.

10.88.03 Sukadeva Gosvami to Maharaja Pariksit

sri suka uva-ca
sivah sakti yutah sasv-at
 tri l-ingo guna s-amvrtah
vaikarikas taij asas ca
tamasas cety aham tridha
srI-sukah uvaca Sri Suka said; sivah Lo r d S iva;sakti wi t h h i s e n e rgy, material
nature; yatah un i t e d; sasvat al w a y s;tri th r e e ;li n g ah wh o s em a n i f e st
features; guna by t he mod es;samvrtah pr a y e d to;vaikarikah fa l s e ego in the
mode of goodness; taij asah fa l se ego in the mode of passion; ca a n d ; ta masah
false ego in mode of ignorance; ca a nd; iti thu s ; ah am th e p r i n c i p l e of material
ego; tridha th r e e f old.

Sri Sukadeva said: Lord Siva is always united with his personal energy, the material
nature. Manifesting himself in three features in response to the entreaties of
nature s three modes, he thus embodies the threefold principle of material ego in
goodness, passion and ignorance.

07.15.25-26 Narada Muni to Maharaja Yudhisthira

rajas tamas ca sattvena
sattvam copasamena ca
etat samam gurau bhaktya
puruso hy anj asaj ayet
rajah tamah t h e m o des of passion and ignorance; ca a nd ; sattvena b y
developing the mode of goodness; sattvam t h e m o de of goodness; ca a l s o ;
upasamena by giving up attachment; ca a n d ; et at th e s e ;sarvam al l ; g u r a u
unto the spiritual master; bhaktya by r e n d e r i ng service in devotion;purusah a
person; hi indeed; anj asa easily;j ayet ca n c o n q uer.

One must conquer the modes of passion and ignorance by developing the mode of
goodness, and then one must become detached from the mode of goodness by
promoting oneself to the platform of suddha-satntva. All this can be automatically
done if one engages in the service of the spiritual master with faith and devotion.
In this way one can conquer the influence of the modes of nature. (25)

yasya saksad bhagavatij nana dipa pr-ade g-uraumartyasad dhih sr-utam tasyasarvam
kunj ara saucava-t

yasya one who; saksat di r e c t l y; bhagavati th e S u p r e me Personality of

Godhead;jnana dipa pr-ade -who enlightens with the torch ofk n o w l e d ge; gurau
unto the spiritual master; martya asat dh-ih c-onsiders the spiritual master to be
like an ordinary human being and maintains such an unfavorable attitude;
srutam Ve d ic kno w l e dge; tasya fo r h i m ; sa rvam ev e r y t h i n g;kunj ara sauca
-

vat li ke t he bath of an elephant in a lake.

The spiritual master should be considered to be directly the Supreme Lord because
he gives transcendental knowledge for enlightenment. Consequently, for one who
maintains the material conception that the spiritual master is an ordinary human
being, everything is frustrated. His enlightenment and his Vedic studies are like
the bathing of and elephant. (26)
11.03.26 Prabuddha Rsi to Maharaja Nimi
sraddham bhagavate sastre
nindam anyatra capi hi
mano va-k k-arma d-andam ca
satyam sama da-mav api
sraddham fa i t h; bhagavate re l a t ed to the Supreme Lord;sastre i n s c r i p t u r e ;
anindam no t b l a spheming; anyatra ot h e r s ; ca a l s o ;api hi in d e e d ;ma nah o f
the mind; vak sp e e c h;karma an d o n e s activities;dandam st r i c t c ont ro l; ca
and; satyam tr u t h f u l n e ss;sama se l f - c ontrol of the mind; damau a n d o f t h e
external senses; api a l s o .

One should have firm faith that he will achieve all success in life by following
those scriptures that describe the glories of the Supreme Personality of Godhead.
At the same time, one should avoid blaspheming other scriptures. One should
rigidly control his mind, speech and bodily activities, always speak the truth, and
bring the mind and senses under full control.

10.16.00 Nagapatnis to Sri Krsna

tat prath-yamana vapu-na vyathitatma bhog-as
tyaktvonnamayya kupitah sva phan-an bhuj angah
tasthau svasan chvasana randh-ra vinam-barina
stabdheknanolmuka mukho -harim iknamanah

tat of H im , L ord K r n na; prathyamana ex p a n d i n g;vapuna b y t h e

transcendental body; vyathita pa i n e d;atma hi s o w n ; bh o gah se r p e nt body;
tyaktva gi v i ng Him u p; unnamayya ra i s i ng h ig h;kupitah an g e r e d;sva
phanan his hoods; bhuj anga the serpent; tasthau st o o d s till; svasan b r e a t h i n g
heavily; svasana randhr-a hi s n o s t r i l s; vina ambar-ina li k e t wo v essels for cooking
poison; stabdha fi x e d; iknana hi s e y e s; ulmuka l i k e f i r e b r a nds;mukhah his
face; harim th e S upreme Personality of Godhead;iknamanah ob s e r v ing.

We offer our obeisannces again and again to You, who are the basis of all
authorintative evidence, who are the author and ultimate source of the revealed
scriptures and who have manifested Yourself in those Vedic literatures
encouraging sense gratification as well in those encouraging renunciation of the
material world.

06.03.25 Yamaraja to his Order Carriers

Prayena veda tad idam na mahaj ano 'yamdevya vimohita matir bata-
mayayalamtrayyam j adi krta mat-ir ma-dhu puspitaya-mvaitanike mahati karmani
yuj yamanah
prayena a2most a2ways; veda know; tat th a t; id am th i s ;na no t ;ma h a j a nah
great personalities besides Svayambhu, Sambhu and the otherten; ayam th i s ; devya
by the energy of the Supreme Personality of Godhead; vimohita-matih whose
inte22igenceis bewi2dered; bata in d eed;mayaya by t h e i 2 2usory energy;
alam
greatly; trayyam in t h e t hree Vedas;jadi-krta-matih wh o s e inte22igence has been
du22ed;madhu-puspitayam in theflowery Vedic 2anguage describing the resu2ts fo
ritua2istic performances; vaitanike in t he per
formances mentioned in the Vedas;
mahati ve ry great;karmani fruitive activities; yujyamanah be i ng engaged
Because they are bewildered by the illusory energy of the Supreme Personality of
Godhead, Yajnavalkya and Jaimini and other compilers of the religious scriptures
cannot know the secret, confidential religious system of the twelve mahajanas.
They cannot understand the transcendental value of performing devotional service
or chanting the Hare Krsna mantra. Because their minds are attracted to the
ritualistic ceremonies mentioned in the Vedas — especially the Yajur Veda, Sama
Veda and Rg Veda — their intelligence has become dull. Thus they are busy
collecting the ingredients for ritualistic ceremonies that yield only temporary
benefits, such as elevation to Svarganloka for material happiness. They are not
attracted to the sankirtana movement; instead, they are interested in dharma,
artha, kama and moksa.

11.21.30 Sri Krsna to Uddhava

Being excessively proud and greedy, the minds of such persons are bewildered by
the flowery words of the Vedas. They are not attracted to topics about Me, the
Supreme Lord.

06.01.18 Sukadeva Gosvami to Maharaja Pariksit

prayascittani cirnaninarayana paranm-ukhamna nispunanti raj endrasura kumbh-am
1vapagah
prayascittani pr o c e s ses of atonement;cirna ni ve r -y nicely performed;narayana
paranmukham a n o n d e v o tee;na nispunanti ca n n o t p u r i f y;raj endra 0 King;
sura kumbha-m a pot containing liquor; iva li k e ; apa gah th -e waters of the
rivers.

My dear King, as a pot containing liquor cannot be purified even if washed in the
waters of many rivers, nondevotees cannot be purified by processes of atonement
even if they perform them very well.

07.09.06 Prahlada Maharaja to Lord Nrsi m h adeva

mauna vrata sruta tapo - 'dhya-yana -sva dharm-a v-yakhya -raho j apa -samadhay-a
apavargyahprayah param purusa te tv ajitendriyanam
 varta bhavanty uta na vatra tu dambhikanam

mauna si l ence; vrata vo w s ; sr uta Ve d i c k n o w l e d g e;tapah a u s t e r i t y;

adhyayana st u dy of scripture;sva d-harma ex e c u ting varnasrama-dharma;
vyakhya ex p l a i n i ng the sastras;rahah l i v i n g i n a s o l i t a ry p l a c e;ja pa c h a n t i n g
or reciting mantras; samadhayah re m a i n i ng in trance;apavargyah th e s e are ten
types of activities for advancing on the path of liberation; prayah ge n e r a lly;
param the only means; purusa 0 my L o r d ; te al l o f t h e m ; tu bu t ; a j i t a
driyanam o f p e r s ons who cannot control the senses; vartah me a ns of living;
bhavanti ar e; uta so i t i s s aid;na no t ; va or ; at r a in t h i sc o n n e c t i o n;tu
but; dambhikanam of p e r s ons who are falsely proud.

0 Supreme Personality of Godhead, there are ten prescribed methods on the path
to liberation — to remain silent, not to speak to anyone, to observe vows, to ammass
all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other
Vedic literatures, to execute the duties of Varniasrama-dharma, to explain the
sastras, to stay in a solitary place, to chant mantras silently, and to be absorbed in
trance. These different methods for liberation are generally only a professional
practice and means of livelihood for those who have not conquered their senses.
Because such persons are falsely proud, these procedures may not be successful.

00.31.09-12 Narada Muni to the Pracetas

narada uvacataj j anma tani karmanitad ayus tan mano vacahnrnam yena hi
visvatmasevyate harir isvarah
naradah uvaca N a r ada said; tat j anma th a t b i r t h; tani th o s e ;ka r mani f r u i t i v e
activities; tat th a t ; ayuh sp a n o f l i f e; tat th a t ;ma n ah mi n d ; va c ah w o r d s ;
nrnam of h u m an beings;yena by w h i c h ; hi ce r t a i n l y;v isva atma -t h e
Supersoul; sevyate is served;harih t h e S u p r e me Personality of Godhead;
isvarah th e s upreme

The great sage Narada said: When a living entity is born to engage in the
devotionnal service of the Supreme Personality of Godhead, who is the supreme
controller, his birth, all his fruitive activities, his life-span, his mind and his words
are all factually perfect. (9)
kimj anmabhis tribhir vehasaukra savitra -yaj nika-ihkarmabhir va trayi proktai-hpumso
pl vlbudhayusa
kim w h a t is the use; j anmabhih of b i r t h s; tribhih th r e e ;va o r ; i h a i n t h i s
world; saukra by s e m e n; savitra by i n i t i a t i o n ; y a j n i k a ih b y b e c o m i n g a p e r f e ct
brahmana; karmabhih by a c t i v i t i e s;va or ; tr a yi in t h e V e d a s;proktaih
instructed; pumsah of a h u m an being;api ev e n ;vi budha of t h e d e m i g o ds;
ayusa wi th a duration of life.

A civilized human being has three kinds of births. The first birth is by a pure
father and mother, and this birth is called birth by semen. The next birth takes
place when one is initiated by the spiritual master, and this birth is called savitra.
The third birth, called yajnika, takes place when one is given the opportunity to
worship Lord Visnu. Despite the opportunities for attaining such births, even if
one gets the life-span of a demigod, if one does not actually engage in the service
of the Lord, everything is useless. Similarly, one s activities may be mundane or
spiritual, but they are useless if they are not meant for satisfying the Lord. (10)
srutena tapasa va kimvacobhis citta v-rttibhihbuddhya va kim nipunayabalenendriya
radhasa
srutena by V e dic education; tapasa b y a u s t erities; va o r ; k im h a t i s t h e
meaning; vacobhih by w o r d s; citta of c o n s c i o usness;vrttibhih b y t h e
occupations; buddhya by i n t e l l i g ence; va o r ; k im w h a t i s t h e u s e;nipunaya
expert; balena by b o d i ly strength;indriya ra-dhasa by p o w er of the senses.

Without devotional service, what is the meaning of severe austerities, the process
of hearing, the power of speech, the power of mental speculation, elevated
intelligence, strength, and the power of the senses> (11)

kim va yogena sankhyenanyasa sva-dhyayayor api

kim va sreyobhir anyais ca
na yatratma pra-do harih
kim w h a t is the use; va o r ; yo g ena by m y s t i c y oga practice;sankhyena by the
study of Sankhya philosophy; nyasa by accepting sannyasa;svadhyayayoh and
by study of Vedic literature; api ev e n ; kim w h a t i s t he u se; va o r ; sr e yobhih
by auspicious activities; anyaih ot h e r ; ca a n d ; na nev e r ;ya t ra wh e r e ;a t m a
pradah full satisfaction of self; harih th e S u p r e me Personality of Godhead.

Transcendental practices that do not ultimately help one realize the Supreme
Personality of Godhead are useless, be they mystic yoga practices, the analytical
study of matter, severe austerity, the acceptance of sannyasa, or the study of Vedic
literature. All these may be very important aspects of spiritual advancement, but
unless one understands the Supreme Personality of Godhead, Hari, all these
processes are useless. (12)

00.31.10 Narada Muni to the Pracetas

Yatha taror mula nisecan-enatrpyanti tat skandh-a bhuj op-asakhahpranopaharac ca
yathendriyanam
tathaiva sarvarhanam acyutej ya

yatha as; taroh of a t r e e;mula th e r o o t ; nisecanena by w a t e r i ng;trpyanti a r e

satisfied; tat it s ; skandha tr u n k ; bh uj a br a n c h e s;upasakhah a n d t w i g s ;
prana th e l i fe air;upaharat by f e e d i n g; ca a n d ; ya t ha as ; in d r i y a nam o f t h e
senses; tatha eva simi l a rly; sarva of a ll d e m i g o ds;arhanam wo r s h i p ; acyuta
of the Supreme Personality of Godhead; ijya w o r s h i p .

As pouring water on the root of a tree energizes the trunk, branches, twigs and
everything else, and as supplying food to the stomach enlivens the senses and
limbs of the body, simply worshiping the Supreme Personality of Godhead
through devotional service automatically satisfies the demigods, who are parts of
that Supreme Personality.
06.09.22 Demigods to Sri Visnu
avismitam tam paripurna k-amamsvenaiva 2abhena samam prasantamvinopasarpaty
aparam hi ba2isahsva 2a-ngu2enatititarti sindhum
avismitam wh o is n e ver struck with wonder; tam Hi m ; pa r i p u ma k-amam who
is fully satisfied; svena by H is o wn; eva in d e e d ;2abhena ac h i e vements;
samam eq u ipo ised;prasantam ve r y s teady;vina wi t h o u t ; up asarpati
approaches; aparam an o t h e r; hi in d e e d ;balisah a f o o l ;sva o f a d o g ;
2angu2ena by the tail; atititarti wa n t s to c r o ss;sindhum t h e sea.

Free from all material conceptions of existence and never wonderstruck by

anything, the Lord is always jubilant and fully satisfied by His own spiritual
perfection. He has no material designations, and therefore He is steady and
unattached. That Supreme Personality of Godhead is the only shelter of everyone.
Anyone desiring to be protected by others is certainly a great fool who desires to
cross the sea by holding the tail of a dog.

07.09.09-11 Prahlada Maharaja to Lord Nrsi m h adeva

manye dhanabhij ana rupa -tapa-h srut-auj as tej ah -prab-hava bala -paur-usa budd-hi
yogah
naradhanaya hi bhavanti parasya pumsobhaktya tutosa bhagavan gaj a yuth-a paya-
manye I c o n s ider; dhana ri c h e s;abhij ana -a r i s tocratic f amily: rupa p e r s o n a l
beauty; tapah au s t e rity;sruta kn o w l e d g e from studying the Vedas; oj ah
sensoryprowess; tejah bodily effulgence;prabhava influence;bala bo dily
strength; paurusa di l i g e n ce;buddhi in t e l l i g e nce;yogah my s t i c p o w e r;na n o t ;
aradhanaya fo r s atisfying;hi in d e e d ;bhavanti ar e ;pa rasya o f t h e
transcendent; pumsah Su p r e me Personality of Godhead;bhaktya s i m p l y b y
devotional service; tutosa wa s satisfied;bhagavan th e S upreme personality of
Godhead; gaja yutha p-aya -unto the King of elephants (Gajendra).

Prahlada Maharaja continued: One may possess wealth, an aristocratic family,

beauty, austerity, education, sensory expertise, luster, influence, physical strength,
diligence, intelligence and mystic yogic power, but I think that even by all these
qualifications one cannot satisfy the Supreme Personality of Godhead. However,
one can satisfy the Lord simply by devontional service. Gajendra did this, and thus
the Lord was satisfied with him. (9)
viprad dvi sad gun-a yu-tad a-ravinda nabha p-adarav-inda vimukh-at svapacam
varisthammanye tad arpita m-ano va-caneh-itartha pranam -punati sa kulam na tu
bhurimanah
viprat t h a n a brahmana; dvi sat guna -yut-at q-ualified with twelve brahminical
qualities; aravinda nabha -Lord Visnu, who has a lotus growing from His navel;
pada aravinda - to the lotus feet of the Lord; vimukhat no t i n t e r e s ted in
devotional service; sva pacam o-ne born consider;tat arpita -surrendered unto
the lotus feet of the Lord; manah hi s m i n d ; va cana wo r d s ; ih i ta e v e r y
endeavor; artha we a l t h;pranam an d l i f e ; punati pu r i f i e s ;sah h e ( t h e
devotee); kulam hi s f a m i l y; na no t ; tu bu t ; bh u r i m a n ah on e w h o f a l s ely
thinks himself to be in a prestigious position.

If a brahmana has all twelve of the brahminical qualifications [as they are stated in
the book called Sanat-sujata] but is not a devotee and is averse to the lotus feet of
the Lord, he is certainly lower than a devotee who is a dog-eater but who has
dedicated everything — mind, words, activities, wealth and life — to the Supreme
Lord. Such a devotee is better than such a brahmana because the devotee can
purify his whole family, whereas the so-called brahmana in a position of false
prestige cannot purify even himself. (10)

Naivatmanah prabhur ayam nija lab-ha pu-rnomanamjanad avidusah karuno vrniteyad

yajj ano bhagavate vidadhita manamtac catmane prati mu-khasya yatha mukha-srih
na nor; eva ce r t a i n l y;atmanah fo r H i s p e r sonal benefit;prabhuh L o r d ;
ayam th i s; nij a labh-a purn-ah is always satisfied in Himself (He does not need to
be satisfied by the service of others); manam re s p e ct;j anat fr o m a p e rson;
avidusah wh o d o es not know that the aim of life is to please the Supreme Lord;
karunah (t h e S upreme Personality of Godhead), who is so kind to this foolish,
ignorant person; vrnite ac c e p ts;yat yat wh a t e v e r ; ja n ah a p e r s o n;bhagavate
unto the Supreme Personality of Godhead; vidadhita ma y o f f e r;manam
worship; tat th a t ; ca in d e e d ;at mane fo r h i s o wn b e nefit;prati muk-hasya o f
the reflection of the face in the mirror; yatha ju s t a s; mukha-srih t h e d e c o r ation
of the face.

The Supreme Lord, the Supreme Pernsonality of Godhead, is always fully satisfied
in Himself. Therefore when something is offered to Him, the offering, by the
Lord's mercy, is for the benefit of the devotee, for the Lord does not need service
from anyone. To give an example, if one's face is decorated, the reflection of one's
face in a mirror is also seen to be decorated. (11)

07.15.36 Narada Muni to Maharaja Yudhisthira

yah pravrajya grhat purvamtri vargav-apanat punahyadi seveta tan bhiksuhsa vai
vantasy apatrapah

yah one who; pravrajya be i n g f i n i s hed for good and leaving for the forest
(being situated in transcendental bliss); grhat fr o m h o m e ; pumam at f i r s t ; t r i
varga th e t hr ee principles of religion, economic development and sense
gratification; avapanat from the field in which they are sown; punah a g a i n ;
yadi if; seveta sh o uld accept;tan ma t e r i a l i stic activities; bhiksuh a p e r s on
who has accepted the sannyasa order; sah t h a t p erson; vai in d e e d ;vanta asi -

one who eats his own vomit; apatrapah wi t h o u t s h a me .

One who accepts the sannyasa order gives up the three principles of materialistic
activities in which one indulges in the field of household life — namely religion,
economic development and sense gratification. One who first accepts sannyasa but
then returns to such materialistic activities is to be called a vantasi, or one who
eats his own vomit. He is indeed a shameless person.
02.02.36 Sukadeva Gosvami to Maharaja Pariksit
tasmat sarvatmana rajanharih sarvatra sarvadasrotavyah kirtitavyas casmartavyo
bhagavan nrnam

tasmat th e r efore; sarva al l ; at m ana so u l ; raj an 0 Ki n g ; ha r ih t h e L o r d ;

sarvatra ev e r y where;sarvada al w a y s;srotavyah mu s t be heard; kirtitavyah
glorified; ca a l so; smartavya h be r e m e m b e red;Bhagavan th e P ersonality of
Godhead; nrnam by t he h u m an being.

0 King, it is therefore essential that every human being hear about, glorify and
remember the Supreme Lord, the Personality of Godhead, always and everywhere.

06.01.09 Maharaja Pariksit to Sukadeva Gosvami

sri raj o-vacadrsta srut-abhyam yat papamj anann apy atmano 'hitam
karoti bhuyo vivasah
pray ascit tam atho katham
sri-raja uvaca Pa r i k sit Maharaja replied; drsta by s e e ing;srutabhyam also by
hearing (from the scriptures or lawbooks); yat s i n c e ; papam s i n f u l , c r i m i n a l
action;janan kn o w i n g ; api al t h o u g h ;at manah of h i s s e l f;ahitam i n j u r i o u s ;
karoti he a c ts;bhuyah ag a in and again;vivasah un a b le to control himself;
prayascittam at o n e m e nt;atho th e r e f o r e;katham wh a t i s t he value of.

Maharaja Pariksit said: One may know that sinful activity is injurious for him
because he actually sees that a criminal is punished by the government and
rebuked by people in general and because he hears from scriptures and learned
s cholars that one is thrown into hellish conditions in the next life for commitntin g
sinful acts. Nevertheless, in spite of such knowledge, one is forced to commit sins
again and again, even after performing acts of atonement. Therefore, what is the
value of such atonement>

06.01.12 Sukadeva Gosvami to Maharaja Pariksit

nasnatah pathyam evannam
vyadhayo 'bhibhavanti hi
evam niyamakrd rajan
sanaih ksemaya kalpate
na not; asnatah th o s e w ho eat;pathyam su i t a b l e; eva i n d e e d;annam f o o d ;
vyadhayah di f f e r e nt types ofdisease;abhibhavanti ov e r c o m e;hi i n d e e d ;
evam simi l arly; niyama krt on e-f ollowing regulative principles; raj an 0 K i n g ;
sanaih gr a d ually; ksemaya fo r w e l l - b e ing;kalpate be c o m es fit.

My dear King, if a diseased person eats the pure, uncontaminated food prescribed
by a physician, he is gradually cured, and the infection of disease can no longer
touch him. Similarly, if one follows the regulative principles of knowledge, he
gradually progresses toward liberation from material c o n t a m i n ation .

06.03.29 Yamaraja to his Order Carriers

jihva na vakti
bhagavad g-una n-amadheyam
cetas ca na smarati tac ca-ranaravindam
krsnaya no namati yac ch-ira ekadapi
tan anayadhvam asato 'krta vis-nu kr-tyan

jihva th e t o n g ue; na not; vakti ch a n t s;bhagavat of t h e S upreme Personality

of Godhead; guna tr a n s cendental qualities;nama an d t he h o ly name;dheyam
imparting; cetah th e h e a rt;ca al s o ;na no t ; sm a r a ti re m e m b e r s;tat H i s ;
carana ara-vindam lo t us feet; krsnaya un t o L o r d K r s na through His Deity in the
temple; no no t ; na mati bo w s ;yat wh o s e ;si r ah he a d ;ek adi api e v e n o n c e ;
tan th e m; anayadhvam br i n g b e f o re me;asatah th e n o n d e v o tees;akrta n o t
performing; visnu krty-an du t i e s toward Lord Visnu.

My dear servants, please bring to me only those sinful persons who do not use
their tongues to chant the holy name and qualities of Krsna, whose hearts do not
remember the lotus feet of Krsna even once, and whose heads do not bow down
even once before Lord Krsna. Send me those who do not perform their duty
toward Visnu, which are the only duties in human life. Please bring me all such
fools and rascals.

06.16.00 Maharaja Citraketu to Lord Sesa

na hi bhagavann aghatitam idamtvad darsa-nan nrnam akhila papa -ksaya-hyan nama-
sakrc chravanatpukkaso 'pi vimucyate samsarat
na not; hi in d e e d ;bhagavan 0 my L o r d ; ag h atitam no t o c c u r r e d;idam t h i s ;
tvat of Y ou; darsanat by s e e ing;nrna m o f - a ll hu m an beings;akhila a l l ;
papa of sins; ksayah an n i h i l a t i o n;yat nama -w h o se name; sakrt o n l y o n c e ;
sravanat by h e a ring; pukkasah th e l o w e st class, the candala;api a l s o ;
vimucyate is d elivered;samsarat fr o m t he e ntanglement of material existence.

My Lord, it is not impossible for one to be immediately freed from all material
contamination by seeing You. Not to speak of seeing You personally, merely by
hearing the holy name of Your Lordship once, even candalas, men of the lowest
class, are freed from all material contamination. Under the circumstances, who will
not be freed from material contamination simply by seeing You>

00.20.20 Prthu Maharaja to Sri Visnu

na kamaye natha tad apy aham kvacinna yatra yusmac caranam-buj asavah
mahattamantar hrdayan -mukha cyuto -

vidhatsva karnayutam esa me varah

na not; kamaye do I d e s i r e;natha 0 ma s t e r;tat th a t ; api ev e n ;ah am I;
kvacit at a ny time; na no t ; ya t ra wh e r e ;yu s mat Yo u r ; ca r a na ambuj a o f t h e
lotus feet; asavah th e n ectarean beverage;mahat t-ama of t he great devotees;
antah h-rdayat fr o m t he core of the heart;mukha fr o m t h e m o u t h s;cyutah
being delivered; vidhatsva gi v e; karna ea r s ;ayutam on e m i l l i o n ; esah t h i s ;
me my; varah b e n e d i c t i o n .

My dear Lord, I therefore do not wish to have the benediction of merging into
Your existence, a benediction in which there is no existence of the nectarean
beverage of Your lotus feet. I want the benediction of at least one million ears, for
thus I may be able to hear about the glories of Your lotus feet from the mouths of
Your pure devotees.

<06.01.10 incl in English, not in Beng.>

Analysis of Unfavorable Conditions for Bhakti

bhakti pratikulya vicarah

03.33.08 Devahuti to Kapiladeva

tam tvam aham brahma param pumamsam
pratyak srota-sy atmani samvibhavyam
sva tej as-a dhvasta guna -prav-aham
vande visnum kapilam veda garb-ham

tam un t o H i m; tv am Yo u ; ah am I; br a h m a Br a h m a n ;pa ram s u p r e m e ;

pumamsam the Supreme Personality of Godhead; pratyak srota-si t u r n e d
inwards; atmani in t h e m i n d ; samvibhavyam me d i t a t ed upon, perceived;sva
tej asa by Your own potency; dhvasta va n i s h e d;guna prava-ham t h e i nflu e n c e
of the modes of material nature; vande I o f f er obeisances;visnum u n t o L o r d
Visnu; kapilam na m e d K a pila;veda garbh-am the repository of the Vedas.

I believe, my Lord, that You are Lord Visnu Himself under the name of Kapila, and
You are the Supreme Personality of Godhead, the Supreme Brahman! The saints
and sages, being freed from all the disturbances of the senses and mind, meditate
upon You, for by Your mercy only can one become free from the clutches of the
three modes of material nature. At the time of dissolution, all the Vedas are
sustained in You only.

11.12.10-15 Sri Krsna to Uddhava

tasmat tvam uddhavotsrj ya
codanam praticodanam
pravrttim ca nivrttim ca
srotavyam srutam eva ca
mam ekam eva saranam
atmanam sarva dehinam-
yahi sarvatma bhavena-
maya sya hy akuto bhayah -
tasmat th e r e fore;tvam yo u ; ud d hava 0 Ud d h a v a utsrjya; g i v i n gu p ;
codanam the regulations of the Vedas; praticodanam th e i n j u n c t i o ns of
supplementary Vedic literatures; pravrttim in j u n c t i o n s; ca a n d ; n i v r t t i m
prohibitions; ca a l so; srotavyam th a t w h i c h is to be heard;srutam t h a t w h i c h
has been heard; eva in d e e d; ca a l s o ; mam to M e ; ek am al o n e ;eva a c t u a l l y ;
saranam sh e lter;atmanam th e S u p e rsoul within the heart;sarva d-ehinam o f
all conditioned souls; yahi yo u m u s t g o;sarva at-ma bh-avena wi th e xc lusive
devotion; maya by M y m e r c y; syah yo u s h o u ld b e;hi ce r t a i n l y;akutah
bhayah fr ee from fear in all circumstances.

Therefore, My dear Uddhava, abandon the Vedic mantras as well as the procedures
of supplementary Vedic literatures, and their positive and negative injunctions.
Disregard that which has been heard and that which is to be heard. Simply take
shelter of Me alone, for I am the Supreme Personality of Godhead, situated within
the heart of all conditioned souls. Take shelter of Me wholeheartedly, and by My
grace be free from fear in all circumstances. (1%-15)

05.19.23 Sukadeva Gosvami to Maharaja Pariksit

kalpayusam sthanaj ayat punar bhav-at
ksanayusam bharata bhuj -ayo varam
ksanena martyena krtam manasvinah
sannyasya samyanty abhayam padam hareh

kalpa ayusa-m of those who have a life duration of many millions of years, like
Lord Brahma; sthanajayat th a n a c h i e vement of the place or planetary systems;
punah bhava-t wh i ch is liable to birth, death and old age;ksana ayusa-m o f
persons who have only one hundred years of life; bharata bhuj a-yah a bi r th in t h e
land of Bharata-varsa; varam mo r e v aluable;ksanena fo r s u ch a short life;
martyena by t he body; krtam th e w o r k e x e c uted;manasvinah th o s e actually
understanding the value of life; sannyasya su r r e n d ering unto the lotus feet of
Krsna; samyanti th e y a c h i e ve;abhayam wh e r e t he re is no anxiety;padam t h e
abode;hareh of the Supreme Personality of Godhead.

A short life in the land of Bharata-varsa is preferable to a life achieved in

Brahmaloka for millions and billions of years because even if one is elevated to
Brahmaloka, he must return to repeated birth and death. Although life in Bharata-
varsa, in a lower planetary system, is very short, one who lives there can elevate
himself to full Krsna consciousness and achieve the highest perfection, even in this
short life, by fully surrendering unto the lotus feet of the Lord. Thus one attains
Vaikunthaloka, where there is neither anxiety nor repeated birth in a material
body.

05.19.24 listed in Beng., 23 in Eng>

na yatra vaikuntha katha su-dhapag-a
na sadhavo bhagavatas tadasrayah
 na yatra yajnesa makha mahotsavah
suresa l-oko 'pi na vai sa sevyatam
na no t; yatra wh e r e ;va ikuntha k-atha s-udha a-pagah the nectarean rivers of
discussions about the Supreme personality of Godhead, who is called Vaikuntha,
or one who drives away all anxiety; na no r ; sa d havah de v o t e e s;bhagavatah
always engaged in the service of the Lord; tat as-rayah wh o a re sheltered by the
Supreme personality of Godhead;na nor;yatra where;yaj na is-a m-akhah the
performance of devotional service to the Lord of sacrifices; maha ut-savah w h i c h
are actual festivals; suresa lok-ah a place inhabited by the denizens of heaven;
api al t h o u g h; na no t ; va i ce r t a i n l ysah
; th a t ; se vyatam be f r e q u e nted.

An intelligent person does not take interest in a place, even in the topmost
planetary system, if the pure Ganges of topics concerning the Supreme Lord's
activities does not flow there, if there are not devotees engaged in service on the
banks of such a river of piety, or if there are no festivals of sankirtana-yajna to
satisfy the Lord [especially since sankirtana-yajna is recommended in this age].

10.10.08-10 Narada Muni to Nalakuvara and Manigriva

sri nara-da uvaca
na hy any o j usato j osy an
buddhi bhram-so raj o guna-h
sri mada-d abhij atyadir
yatra stri dyutam asavah
sri narad-ah uvaca ¹r ad a M u n i s a i d; na th e r eis not; hi in d e e d ;anyah
another material enjoyment; j usatah of o ne w ho is enjoying;j osyan th i n g s very
attractive in the material world (different varieties of eating, sleeping, mating and
defense); buddhi bhrams-ah such enjoyments attract the intelligence;rajah
gunah be i ng controlled by the mode ofpassion; sri madat -th an ri c h es;
abhij atya adih -among the four material principles (attractive personal bodily
features, birth in an aristocratic family, being very learned, and being very rich);
yatra wherein; stri wo m e n ; dyu tam ga m b l i n g ;asavah wi n e ( w i n e , wom e n
and gambling are very prominent).

¹r ada Muni said: Among all the attractions of material enjoyment, the attraction
of riches bewilders one s intelligence more than having beautiful bodily features,
taking birth in an aristocratic family, and being learned. When one is uneducated
but falsely puffed up by wealth, the result is that one engages his wealth in
enjoying wine, women and gambling. (8)

hanyante pasavo yatra

nirdayair ajitatmabhih
manyamanair imam deham
aj aramrtyu nasvaram
hanyante are killed in many ways (especially by slaughterhouses);pasavah four-
legged animals (horses, sheep, cows, hogs, etc.); yatra wherein;nirdayaih b y
those merciless persons who are conducted by the mode of passion; ajita
atmabhih ra s c als who are unable to control the senses;manyamanaih a r e
thinking; imam t h i s ; de ham bo d y ; aj ara wi l l n e v e r become old or diseased;
amrtyu de a th will never come;nasvaram al t h o u gh t he body is destined to be
annihilated.

Unable to control their senses, rascals who are falsely proud of their riches or their
birth in aristocratic families are so cruel that to maintain their perishable bodies,
which they think will never grow old or die, they kill poor animals without mercy.
Sometimes they kill animals merely to enjoy an excursion. (9)

deva sam-j nitam apy ante

krmi-vid bhas-ma samj -nitam
bhuta dhru-k tat krte -svartham
kim veda nirayo yatah
deva samj -nitam the body now kno wn as a very exalted person, like president,
minister or even demigod; api ev e n if t he body is so exalted; ante af t er death;
krmi t u r n s i nt o w o r ms; vit o r i n t o s t o ol; bhasma samjn-itam or i n t o a shes;
bhuta dhruk -a pe rson who does not accept the sastric injunctions and is
unnecessarily envious of other living entities; tat krte -by acting in that way; sva
artham se l f -interest; kim w h o i s t h e r e;veda wh o k n o w s ; nirayahy a t ah
because from such sinful activities one must suffer hellish conditions.

While living one may be proud of one s body, thinking oneself a very big man,
minister, president, or even demigod, but whatever one may be, after death this
body will turn either in to worms, into stool or into ashes. If one kills poor
animals to satisfy the temporary whims of this body, one does not know that he
will suffer in his next birth, for such a sinful miscreant must go to hell and suffer
the results of his actions. (10)

10.70.00 Sukadeva Gosvami to Maharaja Pariksit

nindam bhagavatah srnvams
tat parasya-j anasya va
tato napaiti yah so 'pi
yaty adhah sukrtac cyutah
nindam cr i t i c i s m; bhagavatah of t he S upreme Lord;srnvan he a r i n g;tat t o
Him; parasya wh o is d e dicated; j anasya of a person;va or ; ta t ah f r o m t h a t
place; na apaiti does not go away; yah wh o ; sah he ; ap i in d e e d ;ya ti g o e s ;
adhah do w n; su krtat fr o - m t he good results of his pious works;cyutah f a l l e n .

Anyone who fails to immediately leave the place where he hears criticism of the
Supreme Lord or His faithful devotee will certainly fall down, bereft of his pious
credit.

01.01.10-11 Sages of Naimisaranya to Suta Gosvami

prayenalpayusah sabhya
kalav asmin yugejanah
mandah sumanda m-atayo
manda bh-agya hy upadrutah
prayena al m o st always;alpa meager; ayusah du r a t i on of life; sabhya m e m b e r
of a learned society; kalau in t h i s a ge of Kali (quarrel);asmin he r e i n;yuge a g e ;
j anah th e p ub l i c; mandah lazy; sumanda ma-tayah mi s g u i d ed; manda
bhagyah unlucky; hi and above all;
upadrutah disturbed.

0 learned one, in this iron age of Kali men have but short lives. They are
quarrelsome, lazy, misguided, unlucky and, above all, always disturbed. (10)

bhurIni bhuri karm-ani

srotavyani vibhagasah
atah sadho 'tra yat saram
samuddhrtya manIsaya
bruhi bhadraya bhutanam
yenatma suprasIdati
bhurIni mu l t i f a r i o u s;bhuri ma n y ; ka r m a ni du t i e s ;srota vyani -to be learned;
vibhagasah by d iv i s ions of subject matter;atah th e r e f o re;sadho 0 sa g e ;atra
herein; yat wh a t e v e r;saram es s e nce;samuddhrtya by s e l e ction;manIsaya
best to your knowledge; bruhi pl e a se tell us;bhadraya fo r t h e g ood of;
bhutanam th e l i v i ng beings;yena by w h i c h ; at ma th e s e l f;suprasIdati
becomes fully satisfied.

There are many varieties of scriptures, and in all of them there are many prescribed
duties, which can be learned only after many years of study in their various
divisions. Therefore, o sage, please select the essence of all these scriptures and
explain it for the good of all living beings, that by such instruction their hearts
may be fully satisfied. (11)

11.28.02 Sri Krsna to Uddhava

para svabhav-a karmani-
yah prasamsati nindati
sa asu bhrasyate svarthad
asaty abhinivesatah

para another's; svabhava pe r s onality; karmani an d w o r k ; yah w h o ;

prasamsati pr a i s es;nindati cr i t i c i z e s;sah he; asu quickly; bhrasyate falls
down; sva arthat f-rom his own interest; asati in u n r e a l i t y;abhinivesatah
because of becoming entangled.

Whoever indulges in praising or criticizing the qualities and behaviour of others

will quickly become deviated from his own best interest by his entanglement in
illusory dualities.

12.06.30 Suta Gosvami to Saunaka Rsi

ativadams titikseta
navamanyeta kancana
na cemam deham asritya
vairam kurvita kenacit

ati vad-an in s ult ing words; titikseta on e s h o u ld tolerate;na n e v e r ;

avamanyeta on e should disrespect;kancana an y o n e;na ca no r ; im a m t h i s ;
deham ma t e rial body; asritya id e n t i f y i ng wi t h;vairam en m i t y ; ku r v i ta o n e
should have; kenacit w i t h a n y o n e .

One should tolerate all insults and never fail to show proper respect to any person.
Avoiding identification with the material body, one should not create enmity with
anyone.

12.10.06 Lord Siva to Parvati about Markandeya Rsi

sri bhag-avan uvaca
naivecchaty asisah kvapi
brahmarsir moksam apy uta
bhaktim param bhagavati
labdhavan puruse vyaye
sri bhaga-van uvaca the powerful lord said; na no t ; eva in d e e d ;ic chati
desires; asisah be n e dictions; kva api in a n y r e a l m;brahma rsih - t he saintly
brahmana; moksam li b e r a tion; api uta ev e n ;bhaktim de v o t i o n al service;
param tr a n s cendental;bhagavati for the Supreme Lord;labdhavan he has
achieved; puruse fo r t he Personality of Godhead;avyaye wh o i s i n e x h a ustible.

Lord Siva replied: Surely this saintly brahmana does not desire any benediction,
not even liberation itself, for he has attained pure devotional service unto the
inexhaustible Personality of Godhead.

03.25.30 Kapiladeva to Devahuti

naikatmatam me sprhayanti kecin
mat pada sev-abhir-ata mad ihah -

ye 'nyonyato bhagavatah prasajya

sabhaj ayante mama paurusani

na ne ver; eka atmatam -me r g ing into oneness; me My ; sp r hayanti th e y d e s i re;

kecit an y; mat pada seva -the -serviceof My lotus feet; abhiratah en g a g ed in;
mat i-hah endeavoring to attain Me; ye th o s e who;anyonyatah m u t u a l l y ;
bhagavatah pu r e devotees;prasaj ya as sembling; sabhaj ayante gl o r i f y; mama
My; paurusani gl o r i o us activities.

A pure devotee, who is attached to the activities of devotional service and who
always engages in the service of My lotus feet, never desires to become one with
Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes
and activities.

<03.29.13 incl in Beng, not in Engl> 03.29.10 Kapiladeva to Devahuti

sa eva bhakti yog-akhya
aty anti ka udahrtah
yenativraj ya tri gun-am
mad bha-vayopapadyate
sah th i s; eva in d e e d;bhakti yog-a de v o t i o nal service;akhyah c a l l e d ;
atyantikah th e h i g h e st platform;udahrtah ex p l a i n e d;yena b y w h i c h ;
ativrajya ov e r c o m i n g;tri guna-m th e t h r ee modes ofmaterial nature;mat
bhavaya to My t r a n s cendental stage;upapadyate on e attains.

By attaining the highest platform of devotional service, as I have explained, one

can overcome the influence of the three modes of material nature and be situated
in the transcendental stage, as is the Lord.

11.20.30 Sri Krsna to Uddhava

na kincit sadhavo dhira
bhakta hy ekantino mama
vanchanty api maya dattam
kaivalyam apunar bhava-m
na ne ver; kincit an y t h i n g ;sadhavah sa i n t ly persons;dhirah w i t h d e e p
intelligence; bhaktah de v o t e es;hi ce r t a i n l y;ekantinah co m p l e t e ly dedicated;
mama un t o M e; vanchanti de s i r e;api in d e e d ;maya by M e ; da t t am g i v e n ;
kaivalyam li b e r a t ion;apunah bhavam -fre edom from birth and death.

Because My devotees possess saintly behaviour and deep intelligence they

completely dedicate themselves to Me and do not desire anything besides Me.
Indeed, even if I offer them liberation from birth and death, they do not accept it.

11.20.35 Sri Krsna to Uddhava

nairapeksyam param prahur
nihsreyasam analpakam
tasman nirasiso bhaktir
nirapeksasya me bhavet
nairapeksyam no t d e s iring anything except devotional service;param th e b e s t;
prahuh it is said; nihsreyasam highest stage of liberation; analpakam g r e a t ;
tasmat th e r e fore;nirasisah of o ne w ho d oes not seek personal rewards;
bhaktih lo v i n g d evotional service;nirapeksasya of o ne who only sees Me;me
unto Me; bhavet ma y a rise.

It is said that complete detachment is the highest stage of freedom. Therefore, one
who has no personal desire and does r not pu r sue personal rewards can achieve
loving devotional service unto Me.

06.01.11 Sukadeva Gosvami to Maharaja Pariksit

sri ba-darayanir uvaca
karmana ka-rma nir-haro
na hy atyantika isyate
avidvad adh-ikaritvat
prayascittam vimarsanam
sri bad-arayanih uvaca Su k a deva Gosvami, the son of Vyasadeva, replied;
karmana by f r u i t i ve activities;karma nirh-arah co u n t e r a ction of fruitive
activities; na no t ; hi in d e e d ;at yantikah fi n a l ;is yate be c o m e s possible;
avidvat adhi-karitvat fr o m b e i ng wit h o ut kno w l e dge;prayascittam r e a l
atonement; vimarsanam fu l l k n o w l e d ge of Vedanta.

Sukadeva Gosvami, the son of Vedavyasa answered: My dear King, since acts
meant to neutralize impious actions are also fruitive, they will not release one from
the tendency to act fruitively. Persons who subject themselves to the rules and
regulations of atonement are not at all intelligent. Indeed, they are in the mode of
darkness. Unless one is freed from the mode of ignorance, trying to counteract one
action through another is useless, because this will not uproot one s desires. Thus
even though one may superficially seem pious, he will undoubtedly be prone to
act inmpiously. Therefore, real atonement is enlightenment in perfect knowledge,
Vedanta, by which one understands the Supreme Absolute Truth.

06.01.15-16 Sukadeva Gosvami to Maharaja Pariksit

kecit kevalaya bhaktya
vasudeva parayan-ah
agham dhunvanti kartsnyena
niharam iva bhaskarah

kecit so me people;kevalaya bhaktya by e x e c ut ing unalloyed devotional service;

vasudeva to Lord Krs na, the all-pervading Supreme Personality of Godhead;
parayanah co m p l e t ely attached (only to such service, without dependence on
austerity, penance, cultivation of knowledge or pious activities); agham a l l k i n d s
of sinful reactions; dhunvanti de s t r o y;kartsnyena co m p l e t e ly (with no
possibility that sinful desires will revive); niharam fog; iva li k e ; bhaskarah t h e
sun.
Only a rare person, who has adopted complete, unalloyed devotional service to
Krsna can uproot the weeds of sinful actions with no possibility that they will
revive. He can do this simply by discharging devotional service, just as the sun can
immediately dissipate fog by its rays. (15)

na thata hy aghavan raj an

puyeta tapa ad-ibhih
yatha krsnarpita pr-anas
tat pu-rusa nis-evaya
na no t; thata so m u c h ; hi ce r t a i n l yagha
; va-n a m an full of sinful activities;
raj an 0 Ki n g ; puyeta ca n b e c o me purified;tapah adi-bhih by e x e cuting the
principles of austerity, penance, brahmacarya and other purifying processes;
yatha as much as;krsna arp-ita pra-nah the devotee whose life is fully Krsna
conscious; tat pur-usa nise-vaya by engaging his life in the service of Krsna s
representative.

My dear King, if a sinful person engages in the service of a bona fide devotee of the
Lord and thus learns how to dedicate his life unto the lotus feet of Krsna, he can
be completely purified. One cannot be purified merely by undergoing austerity,
penance, brahmacarya and other methods of atonement 1 have previously
described. (16)

07.15.28 Narada Muni to Maharaja Yudhisthira

sad varga -samya-maikantah
sarva niyama codan-ah
tad anta y-adi no yogan
avaheyuh sramavahah
sat varga -the six elements, namely the five working senses and the mind;
samyama ekanta-h the ultima te aim of subjugating; sarvah al l s u ch activities;
niyama codana-h the regulative principles further meant for controlling the senses
and mind; tat antah -the ult i m a te goal of such activities;yadi if ; no n ot ;
yogan th e positive link with t he Supreme;avaheyuh di d l e ad to; srama
avahah a waste of time and labor.

Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are
all meant to control the senses and the mind, but even after one is able to control
the senses and the mind, if he does not come to the point of meditation upon the
Supreme Lord, all such activities are simply labor in frustration.

11.20.26 Sri Krsna to Uddhava

sve sve 'dhikare ya nistha
sa gunah parikirtitah
 karmanam j aty asuddhanam
anena niyamah krtah
guna d-osa v-idhanena
sanganam tyaj anecchaya

sve sve each in his own; adhikare po s i t i o n;ya wh i c h ; ni s t ha st e a d y p ra ctice;

sah th i s; gunah pi e t y ; pa rik ir t it ah is t h o r o u g h ly declared;karmanam o f
fruitive activities; j ati by n a t u r e;asuddhanam im p u r e ; anena b y t h i s ;
niyamah di s c i p l i nary control; krtah is e s t a blished;guna of p i e t y; dosa o f s i n ;
vidhanena by t he rule; sanganam of a s sociation with different types of sense
gratification; tyaj ana of r e n u n c i ation;icchaya by t h e d e sire.

It is firmly declared that the steady adherence of transcendentalists to their

respective spiritual positions constitutes real piety and that sin occurs when a
transcendentalist neglects his prescribed duty. One who adopts this standard of
piety and sin, sincerely desiring to give up all past association with sense
gratification, is able to subdue materialistic activities, which are by nature impure.

10.07.20 Uddhava to the Gopis

dana vrat-a tapo -hom-a
J apa svad-hy ay a samy -amalh
sreyobhir vividhais canyaih
krsne bhaktir hi sadhyate

dana by charity; vrata st r i c t v o w s;tapah au s t e r i t i es;homa fi r e s acrifices;

j apa pr i v a te chanting of mantras;svadhyaya st u d y of Vedic texts;samyamaih
and regulative principles; sreyobhih by a u s p ic ious practices;vividhaih v a r i o u s ;
ca also; anyaih ot h e r s ;krsne to L o r d K r s n a;bhaktih de v o t i o n al service;hi
indeed; sadhyate is r ealized.

Devotional service unto Lord Krsna is attained by charity, strict vows, austerities
and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles
and, indeed, by the performance of many other auspicious practices.

06.12.22 Sukadeva Gosvami to Maharaja Pariksit

yasya bhaktir bhagavati
harau nihsrey asesv are
vikridato 'mrtambhodhau
kim ksudraih khatakodakaih
yasya of whom; bhaktih de v o t i o n al service;bhagavati to t h e S upreme
Personality of Godhead; harau Lo r d H a r i; nihsre yasa isva-re -the controller of
the supreme perfection of life, or supreme liberation; vikridatah s w i m m i n g o r
playing; amrta ambhodh-au in the ocean of nectar; kim w h a t i s the use;
ksudraih wi t h s m a l l; khataka udakaih -d i t c h es of water.

A person fixed in the devotional service of the Supreme Lord Hari, the Lord of the
highest auspiciousness, swims in the ocean of nectar. For him, what is the use of
the water in small ditches>

05.05.18 Rsabhadeva to His Sons

gurur na sa syat svaj ano na sa syat
pita na sa syaj j anani na sa syat
daivam na tat syan na patis ca sa syan
na mocayed yah samupeta m-rtyum

guruh a spiri t ual master;na not; sah he ; syat sh o u l d b e c o me;svaj anahh a-

relative; na no t ; sah su c h a p e r son;syat sh o u l d b e c ome;pita a f a t h e r;na
not; sah he ; syat sh o u l d b e c o me;j anani a m o t h e r;na no t ; sa sh e ;s y a t
should become; daivam th e w o r s h i pable deity;na no t ; ta t tha t ; sy at s h o u l d
become; na no t ; patih a h u s b a n d;ca al s o ;sah he ; sy at sh o u l db e c o m e ;
na no t; mocayet ca n d e l i v e r;yah wh o ; sa m upeta mrt-yum on e w ho is on the
path of repeated birth and death.

One who cannot deliver his dependents from the path of repeated birth and death
should never become a spiritual master, a father, a husband, a mother or a
worshipable demigod.

11.28.27 Sri Krsna to Uddhava

tathapi sangah parivarj aniyo
gunesu maya racite-su tavat
mad bhakt-i yogen-a drdhena yavad
raj o nirasyeta manah kasay-ah

tatha api ne v e r t heless;sangah as s ociation;parivarjaniyah mu s t b e re jected;

gunesu wi th t he modes; maya racitesu -prod u c ed by the illusory material energy;
tavat fo r t h at long; mat bhakti -yogena -by devotional service to Me; drdhena
firm; yavat un t i l ; ra jah pa s s i o n a te attraction;
nirasyeta is e l i m i n a t ed;manah
of the mind; kasayah t h e d i r t .

Nevertheless, until by firmly practicing devotional service to Me one has

completely eliminated from his mind all contamination of material passion, one
must very carefully avoid associating with the material modes, which are produced
by My illusory energy.

01.18.22 Suta Gosvami to Saunaka Rsi

yatranuraktah sahasaiva dhira
vyapohya dehadisu sangam udham
vrajanti tat parama hamsyam -antyam
yasminn ahimsopasamah sva dharmah-
yatra un t o w h o m; an uraktah firmly attached; sahasa all of a sudden;eva
certainly; dhirah se l f - c o ntrolled;vyapohya le a v i ng aside;deha th e g r o ss body
and subtle mind; adisu re l a t i ng to;sangam at t a c h m e nt;udham t a k e n t o ;
vraj anti go a way;tat th a t ;pa r a ma h-amsyam th e h i g h e st stage of perfection;
antyam and beyond that;yasmin in w h i c h ; ah i msa no n v i o l e n c e;upasamah
and renunciation; sva d-harmah co n s e quential occupation.

Self-controlled persons who are attached to the Supreme Lord Sri Krsna can all of a
sudden give up the world of material attachment, including the gross body and
subtle mind, and go away to attain the highest perfection of the renounced order
of life, by which nonviolence and renunciation are consequential.

02.01.15 Sukadeva Gosvami to Maharaja Pariksit

anta kal-e tu purusa
agate gata sad-hvasah
chindyad asanga sas-trena
sprham dehe 'nu ye ca tam

anta kale -at the last stage of life; tu bu t ; pu r u sah a p e r s o n;agate h a v i n g

arrived; gata sadh-vasah wi t h o ut any fear of death; chindyat m u s t c ut o f f ;
asanga no n a ttachment; sastrena by t he w eapon of;sprham al l d e s i res;dehe
in the matter of the material tabernacle; anu pe r t a i n i n g;ye al l t h a t ; ca a l s o ;
t am th e m .

At the last stage of one's life, one should be bold enough not to be afraid of death.
But one must cut off all attachment to the material body and everything pertaining
to it and all desires thereof.

02.02.00-5 Sukadeva Gosvami to Maharaja Pariksit

satyam ksitau kim kasipoh prayasair
bahau svasiddhe hy
upabarhanaih kim
saty anj alau kim purudhanna patrya-
dig va2ka2a-dau sati kim duku2aih
satyam be i ng in possession;ksitau ea r t h ly fla ts; kim w h e r e is t he necessity;
kasipoh of b e d s and cots;prayasaih en d e a voring for;bahau th e a r m s; sva
siddhe be ing self-sufficient; hi ce r t a i n l y;upabarhanaih be d a nd bedstead;
kim w hat is the use; sati be i n g p r e sent;anj alau th e p a l ms of the hands; kim
what is the use; purudha va r i e t i es of;anna ea t a b les;patrya by t h e u t e n s ils;
dik open space; va2ka2a adau s-kins of trees;sati b e i n g e xistent; kim w h a t i s
the use of; duku2aih cl o t h e s.

When there are ample earthly flats to lie on, what is the necessity of cots and beds>
When one can use his own arms, what is the necessity of a pillow> When one can
use the palms of his hands, what is the necessity of varieties of utensils> When
there is ample covering, or the skins of trees, what is the necessity of clothing. (0)
 cirani kim pathi na santi disanti bhiksam
naivanghripah para b-hrtah saritopy asusyan
ruddha guhah kim ajito 'vati nopasannan
kasmad bhajanti kavayo dhana d-urmadandhan

cirani to r n c l o t h e s; kim w h e t h e r ; pathi on t h e r o a d; na no t ; sa n ti t h e r ei s ;

disanti gi v e in charity; bhiksam a l m s ; na no t ; e va a l s o ;an g hripah th e t r e e s ;
para bh-rtah on e w ho maintains others;saritah the rivers; api al s o; asusyan
have dried up; ruddhah cl o s e d;guhah ca v e s; kim w h e t h e r ; ajitah t h e
Almighty Lord; avati gi v e p r o t e ction;na no t ; up a s annan th e s u r r e n dered soul;
kasmat wh at for, then; bhaj anti fla t t e r s;kavayah th e l e a r ned;dhana w e a l t h ;
durmada an-dhan too int o x i c ated by.

Are there no torn clothes lying on the common road> Do the trees, which exist for
maintaining others, no longer give alms in charity. Do the rivers, being dried up,
no longer supply water to the thirsty> Are the caves of the mountains now closed,
or, above all, does the Almighty Lord not protect the fully surrendered souls> Why
then do the learned sages go to flatter those who are intoxicated by hard-earned
wealth~ (5)

11.05.01 Karabhajana Muni to Maharaja Nimi

devarsi bhut-apta nrna-m pitRnam
na kinkaro nayam rni ca rajan
sarvatmana yah saranam saranyam
gato mukundam parihrtya kartam

deva of the demigods; rsi of t h e s ages;bhuta of o r d i n a ry liv i ng entities;apta

of friends and relatives; nrnam of o r d i n a ry men;pitRnam of t h e f o r e fathers;
na no t; kinkarah th e s e r v a nt;na no r ; ay am th i s o n e ; rni de b t o r ;ca a l s o ;
raj an 0 Ki n g ; sarva atman-a wi t h h is w h o le being;yah a p e r s on who ;
saranam sh e lter;saranyam th e S u p r e me Personality of Godhead, who affords
shelter to all; gatah ap p r o a c hed;mukundam Mu k u n d a ; parihrtya g i v i n g u p ;
kartam d u t i e s .

0 King, one who has given up all material duties and has taken full shelter of the
lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods,
great sages, ordinary living beings, relatives, friends, mankind or even one s
forefathers who have passed away. Since all such classes of living entities are part
and parcel of the Supreme Lord, one who has surrendered to the Lord's service has
no need to serve such persons separately.

07.05.30 Prahlada Maharaja to Hiranyakasipu

sri prahrada -uvaca
matir na krsne paratah svato va
mitho 'bhipadyeta grha vratanam-
 adanta gobhir visatam tamisram
punah punas carvita c-arvananam
sri p-rahradah uvaca Pr a h l ada Maharaja said;matih in c l i n a t i o n; na n e v e r ;
krsne un to L o rd Krs na; paratah fr o m t h e i n s t r u c tions of others;svatah f r o m
their own understanding; va ei t h e r;mithah fr o m c o m b i n e d effort;
abhipadyeta is d eveloped;grha vr-atanam of p e r s ons too addicted to the
materialistic, bodily conception of life; adanta un c o n t r o l l e d;gobhih b y t h e
senses; visatam en t e ring; tamisram he l l i s h l i f e;punah ag a i n;punah a g a i n ;
carvita th i n g s already chewed;carvananam wh o a re chewing.

Prahlada Maharaja replied: Because of their uncontrolled senses, persons too

addicted to materialistic life make progess toward hellish conditions and
repeatedly chew that which has already been chewed. Their inclinations toward
Krsna are never aroused, either by the instructions of others, by their own efforts,
or by a combination of both.

07.05.31 Prahlada Maharaja to Hiranyakasipu

na te viduh svartha gati-m hi visnum
durasaya ye bahir artha -mani-nah
andha y athandhair upaniy amanas
te pisa tantr-yam uru damn-i baddhah
na no t; te th e y ;vi d uh kn o w ; sv a a r t ha -gatim -the ul t i m a te goal of life, or
their own real interest; hi in d e e d;visnum Lo r d V i s nu a nd His abode;
durasayah be i ng ambitious to enjoy this material world; ye wh o ; b a h i h
external sense objects; artha manin-ah co n s idering as valuable;andhah p e r s o n s
who are blind; yatha ju s t a s;andhaih by o t h e r b l i nd m e n;upaniyamanah b e i n g
led; te th e y; api al t h o u g h ;isa tantry-am to t he r o p es (laws) of material nature;
uru ha v ing very strong; damni co r d s ;baddhah b o u n d .

Persons who are strongly entrapped by the consciousness of enjoying material life,
and who have therefore accepted as their leader or guru a similar blind man
attached to external sense objects, cannot understand that the goal oflife is to
return home, back to Godhead, and engage in the service of Lord Visnu. As blind
men guided by another blind man miss the right path and fall into a ditch,
materially attached men lead by another materially attached man bound by the
ropes of fruitive labor, which are made of very strong cords, and they continue
again and again in materialistic life, suffering the threefold miseries.

05.01.17 Brahma to Maharaja Priyavrata

bhayam pramattasya vanesv api syad
yatah sa aste saha sat sapat-nah-
j i tendriy asy atma rater bud-hasy a
grhasramah kim nu karoty avadyam
bhayam fe a r; pramattasya of o ne w ho is bewildered;vanesu in f o r e s ts;api
even; syat th e re must be;yatah be c a u s e;sah he ( o n e w ho is not self-
controlled); aste is e xi s ting;saha wi t h ; sat s-apatnah si x c o - w i v es;
j ita-
indriyasya fo r o ne who has already conquered the senses; atma r-ateh se lf-
satisfied; budhasya fo r s uch a learned man;grha a-sramah ho u s e hold life; kim
what; nu in d e e d; karoti ca n d o ; av adyam h a r m .

Even if he goes from forest to forest, one who is not selfcontrolled must always
fear material bondage because he is living with six co-wives — the mind and
knowledge-acquiring senses. Even householder life, however, cannot harm a self-
satisfied, learned man who has conquered his senses.

03.31.33-30 Kapiladeva to Devahuti

satyam saucam daya maunam
buddhih srir hrir yasah ksama
samo damo bhagas ceti
yat sang-ad yati sanksayam
satyam tr u t h f u l n e ss;saucam cl e a n liness;daya me r c y;maunam g r a v i t y ;
buddhih in t e l l i g ence;srih pr o s p e r i t y;hrih sh y n e s s;
yasah fa m e ; ksama
forgiveness; samah co n t r ol of the mind; damah co n t r o l of t he senses; bhagah
fortune; ca an d ; iti thu s ; y a t sa n g-at fr o m a s sociation with who m;yati
sanksayam are destroyed.

He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual

intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of
the senses, fortune and all such opportunities. (33)

tesv asantesu mudhesu

khanditatmasv asadhusu
sangam na kuryac chocyesu
y osi t krida m-rgesu -ca
tesu wi th t h o se; asantesu co a r se;mudhesu fo o l s; khandita atmasu -bereft of
self-realization; asadhusu wicked; sangam as s ociation;na no t ; ku r y at o n e
should make; socyesu pi t i a b le; yosit of w o m e n ; kr i da mrgesu -dancing dogs;
ca and.

One should not associate with a coarse fool who is bereft of the knowledge of self-
realization and who is no more than a dancing dog in the hands of a woman. (39)

03.31.39 Kapiladeva to Devahuti

sangam na kuryat pramadasujatu
yogasya param param aruruksuh
 mat s-evaya prati2abdhatma 2-abho
vadanti ya niraya dvaram asya
sangam association; na no t ; ku r y at on e s h o u l d m a k e;pramadasu w i t h
women; j atu ev e r;yogasya of y o g a;param cu l m i n a t i o n;param t o p m o s t ;
aruruksuh on e w ho aspires to reach;mat se-vaya by r e n d e r i n g s e rvice unto Me;
prati2abdha ob t a ined; atma 2a-bhah self-realization; vadanti th e y s ay;yah
which women; niraya to h e l l ; dv aram th e g a t e way;asya of t h e a dvancing
devotee.

One who aspires to reach the culmination of yoga and has realized his self by
rendering service unto Me should never associate with an attractive woman, for
such a woman is declared in the scripture to be the gateway to hell for the
advancing devotee.

03.31.01 Kapiladeva to Devahuti

yam manyate patim mohan
man may-am rsabhayatim
stritvam stri sang-atah prapto
vittapatya grha -prad-am

yam which; manyate sh e t hi n k s;patim he r h u s b a n d;mohat d u e t o i l l u s i o n ;

mat maya-m My m a y a; rsabha in t h e f o rm of a man;ayatim co m i n g ;st r itvam
the state of being a woman; stri sang-atah fr om a tt achment to a woman;praptah
obtained; vitta we a l t h; apatya pr o g e n y;grha ho u s e ;pradam b e s t o w i n g .

A living entity who, as a result of attachment to a woman in his previous life, has
been endowed with the form of a woman, foolishly looks upon maya in the form
of a man, her husband, as the bestower of wealth, progeny, house and other
material assets.

05.12.10 Jada Bharata to King Rahugana

aham pura bharato nama raj a
vimukta drsta s-ruta s-anga b-andha-h
aradhanam bhagavata ihamano
mrgo 'bhavam mrga sangad -dhatarthah

aham I; pu ra fo r m e r l y ( in my p r e v i o us birth);bharatah nama raja a K i n g

named Maharaja Bharata; vimukta li b e r a t ed from;drsta sruta -by experiencing
personally through direct association, or by getting knowledge from the Vedas;
sanga bandhah -bondage by association; aradhanam th e w o r s h i p; bhagavatah o f
the Supreme Personality of Godhead, Vasudeva; ihamanah al w a ys performing;
mrgah abhavam I became a deer; mrga sangat -because ofmyintimate
association with a deer; hata arthah ha - ving neglected the regulative principles in
the discharge of devotional service.

In a previous birth I was known as Maharaja Bharata. I attained perfection by

becoming completely detached from material activities through direct experience,
and through indirect experience I received understanding from the Vedas. I was
fully engaged in the service of the Lord, but due to my misfortune, I became very
affectionate to a small deer, so much so that I neglected my spiritual duties. Due to
my deepaffection for the deer, in my next life I had to accept the body of a deer.

00.31.21 ¹ r a d a M u n i t o th e Pr acetas
na bhajati kumanIsinam sa ijyam
harir adhanatma dh-ana pr-iyo rasajnah
sruta dh-ana ku-la ka-rmanam madair ye
vidadhati papam akincanesu satsu

na ne ver; bhaj ati ac c e p ts;ku ma-nIsinam of p e r s ons with a dirty heart;sah

He; ijyam of f e r i n g;harih th e S u p r e me Lord;adhana to t h o s e who have no
material possessions; atma dha-na si m p ly dependent on the Lord; priyah w h o i s
dear; rasaj nah wh o a c c epts the essence of life;sruta ed u c a t i o n;dhana w e a l t h ;
kula ar i s tocracy;karmanam an d of f r u i t i ve activities;madaih by p r i d e ; ye a l l
those who; vidadhati pe r f o r m; papam di s g r a c e;akincanesu wi t h o u t m a t e rial
possessions; satsu un t o t he devotees.

The Supreme Personality of Godhead becomes very dear to those devotees who
have no material possessions but are fully happy in possessing devotional service
of the Lord. Indeed, the Lord relishes the devotional activities of such devotees.
Those who are puffed up with material education, wealth, aristocracy and fruitive
activity are very proud of possessing material things, and they often deride the
devotees. Even if such people offer the Lord worship, the Lord never accepts them.

07.06.18 Prahlada Maharaja to the Sons of the Demons

(Tekst je od teksta br. 16, istog poglavlja; ne od teksta18.Ja sam stavio sanskrit od
teksta16, budua.i daje taj tekst ovde)

vidvan apIttham danujah kutumbam

pusnan sva 2okaya -na ka2pate vai
yah svIya paraky-a vibhinn-a bhavas-
tamah prapadyeta yatha vimudhah

vidvan kn o w i ng ( t he inconvenience of material existence, especially in

household life); api al t h o u g h;it t ham th u s ; da n u j ah 0 s on s o f d e m o n s ;
kutumbam th e family members or extended family members (like one's
community, society, nation or union of nations); pusnan pr o v i d i ng w i th all the
necessities oflife; sva 2okaya -inunderstandinghimself; na no t ; ka 2 pate
capable; vai in d e e d;yah he w h o ; sv Iya my o w n ; pa r a k ya b e l o n g i n g t o
others; vibhinna se p a rate;bhavah ha v i ng a conception of life;tamah n o t h i n g
but darkness; prapadyeta en t e r s;yatha ju s t a s;vimudhah a p e r s on wit h o u t
education, or one who is like an animal.

0 my friends, sons of demons! In this material world, even those who are
apparently advanced in education have the propensity to consider, "This is mine,
and that is for others." Thus they are always engaged in providing the necessities
of life to their families in a limited conception of family life, just like uneducated
cats and dogs. They are unable to take to spiritual knowledge; instead they are
bewildered and overcome by ignorance.

07.07.00-05 Prahlada Maharaja to the Sons of the Demons

kim u vyavahitapatya
daragara dh-anadayah
raj ya kos-a gaj -amatya
bhrtyapta mamataspadah

kim u wh a t to speak of;vyavahita se p a r a ted;apatya ch i l d r e n;dara w i v e s ;

agara re s idences;dhana we a l t h; adayah an d s o o n; rajya ki n g d o m s ;ko sa
treasuries; gaj a big elephants and horses;amatya mi n i s t e r s;bhrtya se r v a n t s ;
aptah re l a tives;mamata asp-adah fa lse seats or abodes ofintimate relationship
("mineness").

Since the body itself is ultimately meant to become stool or earth, what is the
meaning of the paraphernalia related to the body, such as wives, residences,
wealth, children, relatives, servants, friends, kingdoms, treasuries, animals and
ministers> They are also temporary. What more can be said about this> (00)

kim etair atmanas tucchaih

saha dehena nasvaraih
anarthair artha sanka-sair
nityananda rasoda-dheh
kim wh a t is the use;etaih wi t h a ll t h e s e;atmanah fo r t he r eal self;tucchaih
which are most insignificant; saha wi t h ; de hena th e b o d y; nasvaraih
perishable; anarthaih un w a n t e d;artha sankas-aih ap p e aring as if needed;nitya
ananda of e t e r n a l h a p p i n e ss;rasa of t h e n e c t a r;udadheh fo r t he o cean.

All this paraphernalia is very near and dear as long as the body exists, but as soon
as the body is destroyed, all things related to the body are also finished. Therefore,
actually one has nothing to do with them, but because of ignorance one accepts
them as valuable. Compared to the ocean of eternal happiness, they are most
insignificant. What is the use of such insignificant relationships for the eternal
living being> (95)

07.07.51-52 Prahlada Maharaja to the Sons of the Demons

nalam dvij atvam devatvam
rsitvam vasuratmaj ah
prinanaya mukundasya
 na vrttam nabahujnata
na danam na tapo nejya
na saucam na vratani ca
prtyate 'malaya bhaktya
harir anyad vidambanam

na no t; alam su f f i c i e n t;dvij atvam be i n g a perfect, highly qualifiedbrahmana;

devatvam be i ng a demigod; rsitvam be i n g a saintly person;va or ; as u ra at-ma
j ah 0 descendants of asuras; prmanaya fo r p l e a sing;mukundasya o f
Mukunda, the Supreme Personality of Godhead; na vrttam no t g o o d c on d u c t;
na no t; bahu jnata va s t l e a rning;na ne i t h e r;danam ch a r i t y ;na tapah n o
austerity; na no r ; ij ya wo r s h i p ;na no r ; sa u c am cl e a n l i n e ss;
na vratani n o r
executionof g r eat v o ws; ca al s o ;priyate is s a t i s f i e d;amalaya by s p o t l e s s ;
bhaktya de v o t i o nal service;harih th e S u p r e me Lord;anyat o t h e r t h i n g s ;
vidambanam only show.

My dear friends, 0 sons of the demons, you cannot please the Supreme Personality
of Godhead by becoming perfect brahmanas, demigods or great saints or by
becoming perfectly good in etiquette or vast learning. None of these qualifications
can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice,
cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has
unflinching, unalloyed devotion to Him. Wi t h out sincere devotional service,
everything is simply a show. (51-52)

07.10.00 Prahlada Maharaja to Lord Nrsimhadeva

nanyatha te 'khila guro -
ghateta karunatmanah
yas ta asisa asaste
na sa bhrtyah sa vai vanik
na no t; anyatha ot h e r w i s e;te of Y o u ; ak h ila guro -0 su p r e me instructor of
the entire creation; ghateta su c h a thing can happen;karuna a t m a n ah the
Supreme Person, who is extremely kind to His devotees; yah an y p e r son who;
te fr om You; asisah ma t e r i al benefits;asaste de s ires (in exchange for serving
You); na not; sah su ch a person;bhrtyah a s e r v i t o r;sah su c h a p erson;vai
indeed; vanik a m e r c h a nt (who wants to get material profit from his business).

Otherwise, 0 my Lord, 0 supreme instructor of the entire world, You are so kind
to Your devotee that You could not induce him to do something unbeneficial for
him. On the other hand, one who desires some material benefit in exchange for
devotional service cannot be Your pure devotee. Indeed, he is no better than a
merchant who wants profit in exchange forservice.

0 7.15.29 ¹ r a d a M u n i t o M a h a r aja Yudhisthir a

yatha vartadayo hy artha
yogasyartham na bibhrati
 anarthaya bhaveyuh sma
purtam istam thatasatah
yatha as; varta a-dayah ac t i v i t i es like occupational or professional duties;hi
certainly; arthah in c o m e ( f r om such occupational duties);yogasya o f m y s t i c
power for self-realization; artham be n e f i t;na no t ; bi b h r a ti he l p ; an a r t h aya
without value (binding one to repeated birth and death); bhaveyuh th e y a re ;
sma at all times; purtam istam ri t u a l i s t ic Vedic ceremonies;thata s i m i l a r l y ;
asatah of a materialistic nondevotee.

As professional activities or business profits cannot help one in spiritual

advancement but are a source of material entanglement, the Vedic ritualistic
ceremonies cannot help anyone who is not a devotee of the Supreme Personality of
Godhead.

10.01.00 Sukadeva Gosvamt to Maharaja Partksit

nivrtta tars-air upagiyamanad
bhavausadhac chrotra man-o 'bhi-ramat
ka uttamasloka gun-anuvadat
puman virajyeta vina pasughnat
nivrtta re l e a sed from;tarsaih lu s t or m a t e rial activities;upagiya man-at w h i c h
is described or sung; bhava ausad-hat wh i ch is the right medicine for the material
disease; srotra th e p r o c ess of aural reception;manah th e s u b je ct matter of
thought for the mind; abhiramat fr o m t h e p l e asing vibrations from such
glorification; kah w h o ; ut t a m asloka of t h e S up re me Personality of Godhead;
guna anuva-dat from describing such activities; puman a p e r s on;virajyeta c a n
keep himself aloof; vina ex c e p t;pasu ghnat -either a butcher or one who is
killing his own personal existence.

Glorification of the Supreme Personality of Godhead is performed in the

parampara system; that is, it is conveyed from spiritual master to disciple. Such
glorification is relished by those no longer interested in the false, temporary
glorification of this cosmic manifestation. Descriptions of the Lord are the right
medicine for the conditioned soul undergoing repeated birth and death. Therefore,
who will cease hearing such glorification of the Lord except a butcher or one who
is killing his own self>

10.02.32 Demigods to Srt Krsna

ye 'nye 'ravindaksa vimukta maninas-
tvayy asta bhavad a-visuddha buddhay-ah
aruhya krcchrena param padam tatah
patanty adho 'nadrta yusmad -anghraya-h

ye anye an y o ne, or all others;aravinda aksa 0 -lotus-eyed one; vimukta

maninah fa l s ely considering themselves free from the bondage of material
contamination; tvayi un t o Y o u ; asta bhavat sp e c u l a ting in various ways but not
knowing or desiring more information of Your lotus feet; avissuddha b-uddhayah
whose intelligence is still not purified and who do not know the goal of life;
aruhya ev en though achieving;krcchrena by u n d e r g o ing severe austerities,
penances and hard labor; param padam the highest position (according to their
imagination and speculation); tatah fr o m t h a t p o s ition;patanti t h e y f a l l ;
adhah do wn i n to ma terial existence again;anadrta ne g l e c ting devotion to;
yusmat Your; anghrayah lo t u s f eet.

[Someone may say that aside from devotees, who always seek shelter at the Lord's
lotus feet, there are those who are not devotees but have accepted different
processes for attaining salvation. What happens to them> In answer to this
question, Lord Brahma and the other demigods said:] 0 lotus-eyed Lord, although
nondevotees who accept severe austerities and penances to achieve the highest
position may think themselves liberated, their intelligence is impure. They fall
down from their position of imagined superiority because they have no regard for
Your lotus feet.

10.23.00 Ritualistic Brahmanas Condemn Themselves

dhigjanma nas tri vrd -yat tad
dhig vratam dhig bahu jnatam
dhik kulam dhik kriya daks-yam
vimukha ye tv adhoksaj e
dhik to h e l l;j anma wi t h t h e b i r t h; nah o u r ; tr i v r t - t h r e e f o ld(t he first from
the physical parents, the second at the time of brahminical initiation, and the third
at the time of initiation into the performances of Vedic sacrifice); yat tat
whatever; dhik to h e l l; vr a tam wi t h o u r v o w ( of c elibacy);dhik to h e l l ; b ahu-
jnatam wi t h o ur e x t e nsive knowledge;dhik to h e l l ; ku l am w i t h o u r
aristocratic lineage; dhik to h e l l; kr i ya daksy-am wi t h o ur e x p e rtise in ritualistic
activities; vimukhah i n i m i c al; ye w h o ; tu ho w e v e r ;ad hoksaj e t o t h e
transcendental Personality of Godhead.

To hell with our threefold birth, our vow of celibacy and our extensive learning.
To hell with our aristocratic background and our experise in the rituals of
sacrifice. These are all condemned because we were inimical to the transcendental
Personality of Godhead.

10.80.13 Krsna to the Sages at Kuruksetra

yasyatma buddhih -kunape tri dhatuke-
sva dhih kal-atradisu bhauma ij ya dhih -

yat tirtha bud-dhih s-a2i2e na karhicij

j anesv abhijnesu sa eva go kharah-
yasya whose; atma as his self; buddhih i d e a ; kunape in a c o r p s elike body;tri
dhatuke ma de of three basic elements;sva as his own; dhih i d e a ; ka l a tra
adisu in w i fe and so on; bhaume in e a r t h; ijya a s w o r s h i p a b le; dhih i d e a ;
yat whose; tirtha as a place of pilgrimage; buddhih i d e a;sa2i2e in w a t er; na
karhicit ne v e r;j anesu in m e n; abhij nesu wise; sah he; eva i n d e e d; gah a
cow; kharah or an a ss.

One who identifies himself as the inert body composed of mucus, bile and air, who
assumes his wife and family are permanently his own, who thinks an earthen
image or the land or the land of his birth is worshipable, or who sees a place of
pilgrimage as merely the water there, but who never identifies himself with, feels
kinship with, worships or even visits those who are wise in spiritual truth e such a
person is no better than a cow or an ass.

11.29.30 Sri Krsna to Uddhava

naitat tvaya dambhikaya
nastikaya sathaya ca
asusrusor abhaktaya
durvinitaya diyatam

na no t; etat th i s ; tv a ya by y o u ; da m bhikaya to a h y p o c r i t e;nastikaya t o a n

atheist; sathaya to a c heat; ca a n d ; as usrusoh to o ne w ho d o es not listen with
faith; abhaktaya to a n o n d e votee;durvinitaya t o o n e w ho is not hum b l y
submissive; diyatam sh o u ld be given.

You should not share this instruction with anyone who is hypocritical, atheist or
dishonest, or with anyone who will not listen faithfully, who is not a devotee, or
who is simply not humble.

11.26.03 Srz Krsna to Uddhava

sangam na kuryad asatam
sisnodara trpam -kvacit
tasyanugas tamasy andhe
pataty andhanugandha vat -

sangam association; na kuryat on e s h o u ld never make;asatam of t h o s e who

are materialistic; sisna th e g enitals;udara an d t he b elly;trpam w h o a r e
devoted to gratifying; kvacit at a ny t i m e;tasya of a ny s uch person;anugah t h e
follower; tamasi andhe in t o t he darkest pit;patati he f a l l s; andha anuga-
following a blind man; andha vat ju s - t like another blind man.

One should never associate with materialists, those dedicated to gratifying their
genitals and bellies. Byfollowing them one falls into the deepest pit of darkness,
just like a blind man who follows another blind man.

11.26.20 King Pururava [Chanting the Ailaegitaj

tasmat sango na kartavyah
strisu strainesu cendriyaih
vidusam capy avisrabdhah
 sad vargah kim u madrsam
tasmat th e r e fore;sangah as s ociation;na kartavyah sh o u l d n e v er be made;
strisu wi t h w o m e n; strainesu w i t h m e n a t t a ched to women; ca a n d ;
indriyaih by o n e s senses; vidusam of w i s e men; caapi ev e n ;avisrabdhah
untrustworthy; sat va-rgah th e s ix enemies of the mind (lust, anger, greed,
bewilderment, intoxication and envy); kim u w h a t t o s p eak;madrsam o f
persons like me.

Therefore one should never let his senses associate freely with women or with men
attached to women. Even those who are highly learned cannot trust the six
enemies of the mind; what to speak, then, of foolish persons like me.

11.05.10 Camasa Rsi to Maharaja Nimi

sarvesu sasvat tanu bhrt-sv avasthitam
yatha kham atmanam abhtstam isvaram
vedopagitam ca na srnvate 'budha
mano rath-anam pravadanti vartaya
sarvesu in all; sasvat et e r n a lly;tanu bhrts-u em b o d i ed living beings;
avasthitam si t u a t ed;yatha ju s t a s; kham th e s k y ; at manam th e S u p r e me Soul;
abhistam mo s t wo r s hipable;isvaram ul t i m a t e controller;veda upag-itam
glorified by the Vedas; ca als o; na srnvate th e y do n ot hear;abudhah
unintelligent persons; manah rathan-am of w h i m s i c al pleasures;pravadanti t h e y
go on discussing; vartaya t h e t o p i c s .

The Personality of Godhead is eternally situated within the heart of every

embodied being; still the Lord remains situated apart, just as the sky, which is all-
pervading, does not mix with any material object. Thus the Lord is the supreme
worshipable object and the absolute controller of everything. He is elaborately
glorified in the Vedic literature, but those who are bereft of intelligence do not like
to hear about Him. They prefer to waste their time discussing their own mental
concoctions, which inevitably deal with gross material sense gratification such as
sex life and meat-eating.

Analysis of Favorable Conditions for Bhakti

(bhakti anukulya vicarah)

7.09.18 Prahlada Maharaja to Lord Nrsi m h adeva

0 my Lord Nrsimhandeva, by engaging in Your transcendental loving service in

the association of devotees who are liberated souls [hamsas], I shall become
completely uncontaminated by the association of the three modes of material
nature and be able to chant the glories of Your Lordship, who are so dear to me. I
shall chant Your glories,
following exactly in the footsteps of Lord Brahma and his disciplic succession. In
this way I shall undoubtedly be able to cross the ocean of nescience.

ll.l l .4 8 Sri Krsna to Uddhava

My dear Uddhava, I am personally the ultimate shelter and way of life for saintly
liberated persons, and thus if one does not engage in My loving devotional service,
which is made possible by asnsociating with My devotees, then for all practical
purposes, one possesses no effective means for escaping from material existence.

11.12.01-06 Sri Krsna to Uddhava

The Supreme Personality of Godhead said: My dear Uddhava, by associating with

My pure devotees one can destroy one's attachment for all objects of material sense
gratification. Such purifying association brings Me under the control of My
devotee. One may perform the astanga-yoga system, engage in philosophical
analysis of the elements of material nature, practice nonviolence and other
ordinary principles of piety,

chant the Vedas, perform penances, take to the renounced order of life, execute
sacrificial performnances and dig wells, plant trees and perform other public
welfare activities, give in charity, carry out severe vows, worship the demigods,
chant confidential mantras, visit holy places or accept major and minor
disciplinary injunctions, but even by performing such activities one does not bring
Me under his control. (1-2)

In every yuga many living entities entangled in the modes of passion and
ignorance gained the association of My devotees. Thus, such living entities as the
Daityas, Raksasas, birds, beasts, Gandharvas, Apsaras, Nagas, Siddhas, Caranas,
Guhyakas and Vidyadharas, as well as such lower-class human beings as the
vaisyas, sudras, women and others, were able to achieve My supreme abode.
Vrtrasura, Prahlada Maharaja and others like them also achieved My abode by
association with My devotees, as did personalities such as

Vrsaparva, Bali Maharaja, Banasura, Maya, Vibhisana, Sugriva, Hanuman,

Jambavan, Gajendra, Jatayu, Tuladhara, Dharma-vyadha, Kubja, the gopis in
Vrndavana and the wives of the brahmanas who were performing sacrifice. (3-6)

11.12.07 Sri Krsna to Uddhava

The persons I have mentioned did not undergo serious studies of the Vedic
literature, nor did they worship great saintly persons, nor did they execute severe
vows or austerities. Simply by association with Me and My devotees, they achieved
Me.
03.23.55 Devahuti to Kardama Muni

Association for sense gratification is certainly the path of bondage. But the same
type of association, performed with a saintly person, leads to the path of liberation,
even if performed without knowledge.

11.02.29 Maharaja Nimi to the Nine Yogendras

For the conditioned souls, the human body is most difficult to achieve, and it can
be lost at any moment. But I think that even those who have achieved human life
rarely gain the association of pure devotees, who are dear to the Lord of
Vaikuntha.

11.02.30 Maharaja Nimi to the Nine Yogendras

Therefore, 0 completely sinless ones, 1 ask you to kindly tell me what the supreme
good is. After all, even half a moment s association with pure devotees within this
world of birth and death is a priceless treasure for any man.

11.11.29-30 Sri Krsna to Uddhava

The Supreme Pernsonality of Godhead said: 0 Uddhava, a saintly person is

merciful and never injures others. Even if others are aggressive he is tolerant and
forgiving toward all living entities. His strength and meaning in life come from the
truth itself, he is free from all envy and jealousy, and his mind is equal in material
happiness and distress. Thus, he dedicates his time to work for the welfare of all
others. His intelligence is never bewildered by material desires, and he has
controlled his senses. His behaviour is always

pleasing, never harsh and always exemplary, and he is free from possessiveness. He
never endeavors in ordinary, worldly activities, and he strictly controls his eating.
He therefore always remains peaceful and steady. A saintly person is thoughtful
and accepts Me as his only shelter. ( 2 9 >30)**

11.11.31-32 Sri Krsna to Uddhava

Such a person is very cautious in the execution of his duties and is never subject to
superficial transformations, because he is steady and noble, even in a distressing
situation. He has conquered over the six material qualities — namely hunger, thirst,
lamentation, illusion, old age and death. He is free from all desire for prestige and
offers honor to others. He is expert in reviving the Krsna consciousness of others
and therefore never cheats anyone. Rather, he is a well-wishing friend to all, being
most merciful. Such a saintly person must be considered the most learned of men.
He perfectly understands that the ordinary religious duties prescribed by Me in
various Vedic scriptures

possess favorable qualities that purify the performer, and he knows that neglect of
such duties constitutes a discrepancy in one s life. Having taken complete shelter
at My lotus feet, however, a saintly person ultimately renounces such ordinary
religious duties and worships Me alone. He is thus considered to be the best
among all living entities. (31-32)

11.26.27 Sri Krsna to Uddhava

My devotees fix their minds on Me and do not depend upon anything material.
They are always peaceful, endowed with equal vision, and free from
possessiveness, false ego,duality and greed.

11.26.30 Sri Krsna to Uddhava

My devotees bestow divine eyes, whereas the sun allows only external sight, and
that only when it is risen in the sky. My devotees are one s real worshipable deities
and real family; they are one's own self, and ultimately they are nondifferent from
Me.

0 1.13.10 Maharaja Yudhisthira to Vid u r a

My Lord, devotees like your good self are verily holy places personified. Because
you carry the Personality of Godhead within your heart, you turn all places into
places of pilgrimage.

01.18.13 Saunaka Rsi to Suta Gosvami

The value of a moment's association with the devotee of the Lord cannot even be
compared to the attainment of heavenly planets or liberation from matter, and
what to speak of worldly benedictions in the form of material prosperity, which
are for those who are meant for death.

01.19.33 Maharaja Pariksit to Sukadeva Gosvami

Simply by our remembering you, our houses become instantly sanctified. And
what to speak of seeing you, touching you, washing your holy feet and offering
you a seat in our home>

03.05.03 Vidura to Maitreya Rsi

Vidura said: 0 great sage, everyone in this world engages in fruitive activities to
attain happiness, but one finds neither satiation nor mitigation of distress. On the
contrary, one is only agngravated by such activities. Please, therefore, give us
directions on how one should live for real happiness.

03.25.20-21,23 Kapiladeva to Devahuti

Every learned man knows very well that attachment for the material is the greatest
entanglement of the spirit soul. But that same attachment, when applied to the
self-realized devotees, opens the door of liberation. (20)

The symptoms of a sadhu are that he is tolerant, merciful and friendly to all living
entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his
characteristics are sublime. (21)

Engaged constantly in chanting and hearing about Me, the Supreme Personality of
Godhead, the sadhus do not suffer from material miseries because they are always
filled with thoughts of My pastimes and activities. (23)

03.25.20 Kapiladeva to Devahuti

0 My mother, 0 viru ous lady, these are the qualities of great devotees who are free
from all attachment. You must seek attachment to such holy men, for this
counteracts the pernicious effects of material attachment.

00.00.12 Satidevi to Daksa

Twice-born Daksa, a man like you can simply find fault in the qualities of others.
Lord Siva, however, not only finds no faults with other s qualinties, but if someone
has a little good quality, he magnifies it greatly. Unfortunately, you have found
fault with such a great soul.

00.22.19 Sanat-kumara to Prthu Maharaja

When there is a congregantion of devotees, their discussions, questions and

answers become conclusive to both the speaker and the audience. Thus such a
meeting is beneficial for everyone s real happiness.
00.29.39-00 Narada Muni to King Pracinabarhi

My dear King,in the place where pure devotees live, following the rules and
regulations and thus purely conscious and engaged with great eagerness in hearing
and chanting the glories of the Supreme Personality of Godhead, in that place if
one gets a chance to hear their constant flow of nectar, which is exactly like the
waves of a river, one will forget the necessities of life — namely hunger and thirst
and become immune to all kinds of fear, lamentation and illusion. (39-00)

00.29.06 Narada Muni to King Pracinabarhi

When a person is fully engaged in devotional service, he is favored by the Lord,

who bestows His causeless mercy. At such a time, the awakened devotee gives up
all material activities and ritualistic performances mentioned in the Vedas.

04.30.33 The Pracetas to Sri Visnu

Dear Lord, as long as we have to remain within this material world due to our
material contamination and wander from one type of body to another and from
one planet to another, we pray that we may associate with those who are engaged
in discussing Your pastimes. We pray for this benediction life after life, in different
bodily forms and on different planets.

05.05.03 Rsabhadeva to His Sons

Those who are interested in reviving Krsna consciousness and increasing their love
of Godhead do not like to do anything that is not related to Krsna. They are not
interested in mingling with people who are busy maintaining their bodies, eating,
sleeping, mating and defending. They are not attached to their homes although
they may be householders.

05.12.12-13 Jada Bharata to King Rahugana

My dear King Rahugana, unless one has the opportunity to smear his entire body
with the dust of the lotus feet of great devotees, one cannot realize the Absolute
Truth. One cannot realize the Absolute Truth simply by observing celibacy
[brahmacarya], strictly following the rules and regulations of householder life,
leaving home as a vanaprastha, accepting sannyasa, or undergoing severe penances
in winter by keeping oneself submerged in water or surrounding oneself in
summer by fire and the scorching heat of the sun. There are many other processes
to understand the Absolute Truth, but the Absolute Truth is only revealed to one
who has attained the mercy of a great devotee. (12)
Who are the pure devotees mentioned here> In <an> assembly of pure devotees,
there is no question of discussing material subjects like politics and sociology. In
an assembly of pure devotees, there is discussion only of the qualities, forms and
pastimes of the Supreme Personality of Godhead. He is praised and worshiped
with full attention. In the associantion of pure devotees, by constantly hearing
such topics respectfully, even a person who wants to merge into the existence of
the Absolute Truth abandons this idea and gradually becomes attached to the
service of Vasudeva. (13)

06.03.20 Yamaraja to His Order Carriers

Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila [the son
of Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja,
Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami and I myself know the real
religious principle.

06.10.00-5 Maharaja Pariksit to

Sukadeva Gosvami

0 best of the brahmanas, Sukadeva Gosvami, out of many persons who follow
religious principles, only a few desire liberation from the material world. Among
many thousands who desire liberation, one may actually achieve liberation, giving
up material attachment to society, friendship, love, country, home, wife and
children. And among many thousands of such liberated persons, one who can
understand the true meaning of liberantion is very rare. (0)

0 great sage, among many millions who are liberated and perfect in knowledge of
liberation, one may be a devotee of Lord Narayana, or Krsna. Such devotees, who
are fully peaceful, are extremely rare. (5)

06.17.28 Lord Siva to Parvati

Devotees solely engaged in the devotional service of the Supreme Personality of

Godhead, Narayana, never fear any condition 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.

07.05.32 Prahlada Maharaja to Hiranyakasipu

Unless they smear upon their bodies the dust of the lotus feet of a Vaisnava
completely freed from material contamination, persons very much inclined toward
materialistic life cannot be attached to the lotus feet of the Lord, who is glorified
for His uncommon activities. Only by becoming Krsna conscious and taking
shelter at the lotus feet of the Lord <in this way>> can one be freed from material
contamination.

07.10.18-19 Lord Nrsimhadeva to Prahlada Maharaja

The Supreme Personality of Godhead said: My dear Prahlada, 0 most pure, 0 great
saintly person, your father has been purified, along with twenty-one forefathers in
your family. Because you were born in this family, the entire dynasty has been
purified. (18)

Whenever and wherever there are peaceful, equipoised devotees who are well
behaved and decorated with all good qualities, that place and the dynasties there,
even if condemned, are purified. (19)

09.00.63,65-68 Narayana to Durvasa Muni

The Supreme PerRsonality of Godhead said to the brahmana: I am 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 devotee, even those who are devotees of My
devotee are very dear to Me. (63)

Since pure devotees give up their homes, wives, children, relatives, riches and even
their lives simply to serve Me, without any desire for material improvement in this
life or in the next, how can I give up such devotees at any time> (65)

As chaste women bring their gentle husbands under control by service, the pure
devotees, who are equal to everyone and completely attached to Me in the core of
the heart, bring Me under their full control. (66)

My devotees, who are always satisfied to be engaged in My loving service, are not
interested even in the four principles of liberation [salokya, sarupya, samipya and
sarsti], although these are automatically achieved by their service. What then is to
be said of such perishable happiness as elevation to the higher planetary systems>
(67)

The pure devotee is always within the core of My heart, and I am always in the
heart of the pure devotee. My devotees do not know anything else but Me, and I
do not know anyone else but them. (68)

09.09.06 Bhagiratha to Gangadevi

Bhagiratha said: Those who are saintly because of devotional service and are
therefore in the renounced order, free from material desires, and who are pure
devotees, expert in following the regulative principles mentioned in the Vedas, are
always glorious and pure in behaviour and are able to deliver all fallen souls.
When such pure devotees bathe in your water, the sinful reactions accumulated
from other people will certainly be counteracted, for such devotees always keep in
the core of their hearts the Supreme Personality of Godhead, who can vanquish all
sinful reactions.

10.08.00 Nanda Maharaja to Garga Muni

0 my Lord, 0 great devotee, persons like you move from one place to another not
for their own interests but for the sake of the poor-hearted grhasthas
lhouseholders]. Otherwise they have no interest in going from one place to
another.

10.10.30 Lord Brahma to Sri Krsna

My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahma or
in another life, wherever I take my birth, I may be counted as one of Your
devotees. I pray that wherever I may be, even among the animal species, I can
engage in devotional service to Your lotus feet.

10.39.02 Sukadeva Gosvami to Maharaja Pariksit

My dear King, what is unRattainable for one who has satisfied the Supreme
Personality of Godhead, the shelter of the goddess of fortune> Even so, those who
a re dedicated to His devotional service never want anything from Him .

10.48.30 Krsna to Akrura

Exalted souls like you are the true objets of service and the most worshipable
authorities for those who desire the highest good in life. Demigods are generally
concerned with their own interests, but saintly devotees never are.

10.08.31 Krsna to Akrura

No one can deny that there are holy places with sacred rivers, or that the demigods
appear in deity forms made of earth and stone. But these purify the soul only after
a long time, whereas saintly persons purify just by being seen.

10.51.53 King Mucukunda to Krsna

When the material life of a wandering soul has ceased, 0 Acyuta, he may attain the
association of Your devotees. And when he associates with them, there awakens in
him devotion unto You, who are the goal of the devotees and the Lord of all causes
and their effects.

11.02.07 Havir to Maharaja Nimi

A devotee who faithfully engages in the worship of the Deity in the temple but
does not behave properly toward other devotees or people in general is called a
prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest
position.

11.02.06 Havir to Maharaja Nimi

An intermediate or second-class devotee, called madhyama -adhikari, offers his

love to the Supreme Personality of Godhead, is a sincere friend to all the devotees
of the Lord, shows mercy to ignorant people who are innocent and disregards
those who are envious of the Supreme Personality of Godhead.

11.02.05 Havir to Maharaja Nimi

Sri Havir said: The most advanced devotee sees within everything the soul of all
souls, the Supreme Personality of Godhead, Sri Krsna. Consequently he sees
everything in relation to the Supreme Lord and undernstands that everything that
exists is eternally situated within the Lord.

11.02.08-50 Havir to Maharaja Nimi

Even while engaging his senses in contact with their objects, one who sees this
whole world as the energy of Lord Visnu is neither repelled nor elated. He is
indeed the greatest among devotees. (08)

Within the material world, one s material body is always subject to birth and
decay. Similarly, the life air [prana] is harassed by hunger and thirst, the mind is
always anxious, the intelligence hankers for that which cannot be obtained, and all
of the senses are ultimately exhausted by constant struggle in the material nature.
A person who is not bewildered by the inevitable miseries of material existence,
and who remains aloof from them simply by remembering the lotus feet of the
Supreme Personality of Godhead, is to be considered bhagaRvata-pradhana, the
foremost devotee of the Lord.(99)

One who has taken exclusive shelter of the Supreme Lord, Vasudeva, becomes free
from fruitive activities, which are based on material lust. In fact, one who has
taken shelter of the lotus feet of the Lord is freed from even the desire to enjoy
material sense gratification. Plans for enjoying sex life, social prestige and money
cannot develop within his mind. Thus he is considered bhagavatottama, a pure
devotee of the Lord on the highest platform. (50)
11.02.51-52 Havir to Maharaja Nimi

Birth in an aristocratic family and the execution of austere and pious activities
certainly cause one to take pride in himself. Similarly, if one enjoys a prestigious
position within society because his parents are highly respected members of the
varnasrama social system, one

becomes even more infatuated with himself. But if despite these excellent material
qualifications one does not even feel a tinge of pride within himself, he is to be
considered the dearmost servitor of the Supreme Personality of Godhead. (51)

When a devotee gives up the selfish conception by which one thinks "This is my
property, and that is his," and when no longer concerned with the pleasures of his
own material body or indifferent to the discomforts of others, he becomes fully
peaceful and satisfied. He considers himself simply one among all the living beings
who are equally part and parcel of the Supreme Personality of Godhead. Such a
satisfied Vaisnava is considered to be at the highest standard of devotional service.
(>2)

11.02.53-55 Havir to Maharaja Nimi

The lotus feet of the Supreme Personality of Godhead are sought even by the
greatest of demigods, such as Brahma and Siva, who have all accepted the Supreme
Personality of Godhead as their life and soul. A pure devotee of the Lord can never
forget those lotus feet in any circumstances. He will not give up his shelter at the
lotus feet of the Lord for a single moment — indeed, not for half a moment — even in
exchange for the benediction of ruling and enjoying the opulence of the entire
universe. Such a devotee of the Lord is to be considered the best of the Vaisnavas.
(>3)
How can the fire of material suffering continue to burn the hearts of those who
worship the Supreme Lord> The Lord's lotus feet have performed innumerable
heroic deeds, and the beautiful nails on His toes resemble valuable jewels. The
effulgence emanating from those nails resembles cooling moonshine, for it
instantly relieves the suffering within the heart of the pure devotee, just as the
appearance of the moon's cooling light relieves the burning heat of the sun. (59)

The Supreme Personality of Godhead is so kind to the condiitioned souls that if

they call upon Him by speaking His holy name, even unintentionally or
unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their
hearts. Therefore, when a devotee who has taken shelter of the Lord's lotus feet
chants the holy name of Krsna with genuine love, the Supreme Personality of
Godhead can never give up the heart of such a devotee. One who has thus
captured the Supreme Lord within his heart is to be known as bhagavata-
pradhana, the most exalted devotee of the Lord. (55)
11.11.33 Sri Krsna to Uddhava

My devotees may or may not know exactly what I am, who I am and how I exist,
but if they worship Me with unalloyed love, then I consider them to be the best of
devotees.

11.26.26 Sri Krsna to Uddhava

An intelligent person should therefore reject all bad association and instead take
up the association of saintly devotees, whose words cut off the excessive
attachement of one's mind.

11.20.27-31 Sri Krsna to Uddhava

Having awakened faith in the narrations of My glories, being disgusted with all
material activities, knowing that all sense gratification leads to misery, but still
being unable to renounce all sense enjoyment, My devotee should remain happy
and worship Me with great faith and conviction. Even though he is sometimes
engaged in sense enjoyment, My devotee knows that all sense gratification leads to
a miserable result, and he sincerely repents such activities. (27-28)

When an intelligent person engages constantly in worshiping Me through loving

devotional service as described by Me, his heart becomes firmly situated in Me.
Thus all material desires within the heart are destroyed. (29)

The knot in the heart is pierced, all misgivings are cut to pieces and the chain of
fruitive actions is terminated when I am seen as the Supreme Personality of
Godhead. (30)

Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the
cultivation of knowledge and renunciation is generally not the means of achieving
the highest perfection within this world. (31)

11.20.32-33 Sri Krsna to Uddhava

Everything that can be achieved by fruitive activities, penance, knowledge,

detachment, mystic yoga, charity, religious duties and all other means of perfecting
life is easily achieved by My devotee through loving service unto Me. If somehow
or other My devotee desires promotion to heaven, liberation, or residence in My
abode, he easily achieves such benedictions. (32-33)

11.20.36 Sri Krsna to Udhava

Material piety and sin, which arise from the good and evil of this world, cannot
exist within My unalloyed devotees, who, being free from material hankering,
maintain steady spiritual consciousness in all circumstances. Indeed, such
devotees have achieved Me, the Supreme Lord, who am beyond anything that can
be conceived by material intelligence.

0 3.01.19 Sukadeva Gosvami to Maharaja Pariksit [about Vid u r a ]

While so traversing the earth, he simply performed duties to please the Supreme
Lord Hari. His occupation was pure and independent. He was constantly sanctified
by taking his bath in holy places, although he was in the dress of a mendicant and
had no hair dressing nor a bed on which to lie. Thus he was always unseen by his
various relatives.

00.08.29 Narada Muni to Dhruva Maharaja

The process of the Supreme Personality of Godhead is very wonderful. One who is
intelligent should accept that process and be satisfied with whatever comes,
favorable or unfavorable, by His supreme will.

00.08.33-30 Narada Muni to Dhruva Maharaja

One should try to keep himself satisfied in any condition of life — whether distress
or happiness — which is offered by the supreme will. A person who endures in this
way is able to cross over the darkness of nescience very easily. (33)

Every man should act like this: when he meets a person more qualified than
himself, he should be very pleased; when he meets someone less qualified than
himself, he should be compassionate toward him; and when he meets someone
equal to himself, he should make friendship with him. In this way one is never
affected by the threefold miseries of this material world. (30)

00.18.00-5 Mother Earth to Maharaja Prthu

One who follows the principles and instructions enjoined by the great sages of the
past can utilize these instructions for practical purposes. Such a person can very
easily enjoy life and pleasures. (0)

A foolish person who manufactures his own ways and means through mental
speculation and does not recognize the authority of the sages who lay down
unimpeachable directions is simply unsuccessful again and again in his attempts.
(>)
05.01.18 Brahma to Maharaja Priyavrata

One who is situated in household life and who systematically conquers his mind
and five sense organs is like a king in his fortress who conquers his powerful
enemies. After one has been trained in household life and his lusty desires have
decreased, he can move anywhere without danger.

07.11.10-15 Narada Muni to Maharaja Yudhisthira

For a brahmana there are six occupational duties. A ksatriya should not accept
charity, but he may perform the other five of these duties. A king or ksatriya is not
allowed to levy taxes on brahmanas, but he may make his livelihood by levying
minimal taxes, customs duties, and penalty fines upon his other subjects. (19)

The mercantile community should always follow the directions of the brahmanas
and engage in such occupational duties as agriculture, trade, and protection of
cows. For the sudras the only duty is to accept a master from a higher social order
and engage in his service. (15)

07.11.21-23 Narada Muni to Maharaja Yudhisthira

The symptoms of a brahmana are control of the mind, control of the senses,
austerity and penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge,
mercy, truthfulness, and complete surrender to the Supreme Personality of
Godhead. (21)

To be influential in battle, unconquerable, patient, challenging and charitable, to

control the bodily necessities, to be forgiving, to be attached to the brahminical
n ature and to be always jolly and truthful -

these are the symptoms of the ksatriya. (22)

Being always devoted to the demigods, the spiritual master and the Supreme Lord,
Visnu; endeavoring for advancement in religious principles, economic
development and sense gratification Ldharma, artha and kama]; believing in the
words of the spiritual master and scripture; and always endeavoring with expertise
in earning money — these are the symptoms of the vaisya. (23)

07.11.20 Narada Muni to Maharaja Yudhisthira

Offering obeisances to the higher sections of society Lthe brahmanas, ksatriyas and
vaisyas], being always very clean, being free from duplicity, serving one s master,
performing sacrifices without uttering mantras, not stealing, always speaking the
truth and giving all protection to the cows and brahmanas — these are the
symptoms of the sudra.
07.11.30,32,35 Narada Muni to Maharaja Yudhisthira

Among the mixed classes known as sankara, those who are not thieves are known
as antevasayi or candalas [dog-eaters], and they also have their hereditary customs.
(30)

If one acts in his profession according to his position in the modes of nature and
gradually gives up these activities, he attains the niskama stage. (32)

If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as

described above, even if he has appeared in a different class, he should be accepted
according to those symptoms of classification. (35)

10.01.38 Vasudeva to King Kamsa

0 great hero, one who takes birth is sure to die, for death is born with the body.
One may die today or after hundreds of years, but death is sure for every living
entity.

10.10.38 Brahma to Sri Krsna

There are people who say, "I know everything about Krsna." Let them think that
way. As far as I am concerned, I do not wish to speak very much about this matter.
0 my Lord, let me say this much: As far as Your oppulences are concerned, they
are all beyond the reach of my mind, body and words.

06.15.03 Narada Muni and Angira Rsi to Maharaja Citraketu

0 King, as small particles of sand sometimes come together and are sometimes
separated due to the force of the waves, the living entities who have accepted
material bodies sometimes come together and are sometimes separated by the force
of time.

06.17.37 Sukadeva Gosvami to Maharaja Pariksit

The great devotee Citraketu was so powerful that he was quite competent to curse
mother Parvati in retaliation, but instead of doing so he very humbly accepted the
curse and bowed down his head before Lord Siva and his wife. This is very much
to be appreciated as the standard behavior of a Vaisnava.
09.05.10 Durvasa Muni to Maharaja Ambarisa

Durvasa Muni said: My dear king, today I have experienced the greatness of
devotees of the Supreme Personality of Godhead, for although I have committed
an offence, you have prayed for my good fortune.

10.02.33 Demigods to Sri Krsna

0 Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if

devotees completely in love with You sometimes fall from the path of devotion,
they do not fall like nondevotees, for You still protect them. Thus they fearlessly
traverse the heads of their opponents and continue to progress in devotional
service.

07.09.00 Prahlada Maharaja to Lord Nrsi m h adeva

My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but
they are interested only in their own deliverance. Not caring for the big cities and
towns, they go to the Himalayas or forest to meditate with vows of silence [mauna
vrata]. They are not interested in delivering others. As for me, however, I do not
wish to be liberated alone, leaving aside all these poor fools and rascals. I know
that without Krsna consciousness, without taking shelter of Your lotus feet, one
cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

07.10.13 Lord Nrsimhadeva to Prahlada Maharaja

My dear Prahlada, while you are in this material world you will exhaust all the
reactions of pious activity by feeling happiness, and by acting piously you will
neutralize impious activity. Because of the powerful time factor, you will give up
your body, but the glories of your activities will be sung in the upper planetary
systems, and being fully freed from all bondage, you will return home, back to
Godhead.

10.14.36 Brahma to Sri Krsna

My dear Lord Krsna, until people become Your devotees, their material
attachments and desires remain thieves, their homes remain prisons, and their
affectionate feelings for their family members remain foot-shackles.

10.10.08 Brahma to Sri Krsna

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy
upon him, all the while patiently suffering the reactions of his past misdeeds and
offering You respectful obeisances with his heart, words and body, is surely
eligible for liberation, for it has become his rightful claim.

10.22.35 Krsna to His Cowherd Friends

It is the duty of every living being to perform welfare activities for the benefit of
others with his life, wealth, intelligence and words.

10.88.08 Krsna to Maharaja Yudhisthira

The Personality of Godhead said: If I especially favor someone, I gradually deprive

him of his wealth. Then the relatives and friends of such a poverty-stricken man
abandon him. In this way he suffers one distress after another.

10.01.51 Sukadeva Gosvami to Maharaja Pariksit

Sudama chose unshakable devotion for Krsna, the Supreme Soul of all existence;
friendship with His devotees; andtranscendental compassion for all living beings.

05.18.12 Prahlada Maharaja to Lord Nrsi m h adeva

All the demigods and their exalted qualities, such as religion, knowledge and
renunciation, become manifest in the body of one who has developed unalloyed
devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a
person devoid of devotional service and engaged in material activities has no good
qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor
of maintaining his family and relatives, he must be driven by his own mental
speculations and must engage in the service of the Lord's external energy. How can
there be any good qualities in such a man>

03.22.37 Maitreya Rsi to Vidura

Therefore, 0 Vidura, how can persons completely under the shelter of Lord Krsna
in devotional service be put into miseries pertaining to the body, the mind, nature,
and other men and living creatures>

11.20.19 Sri Krsna to Uddhava

Whenever the mind, being concentrated on the spiritual platform, is suddenly

deviated from its spiritual position, one should carefully bring it under the control
of the self by following the prescribed means.

11.10.18-19 Sri Krsna to Uddhava

My dear Uddhava, if My devotee has not fully conquered his senses, he may be
harassed by material desires, but because of his unflinching devotion for Me, he
will not be defeated by sense gratification. (18)

My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly,
devotion unto Me completely burns to ashes sins committed by My devotees. (19)

11.14.21-22 Sri Krsna to Uddhava

Only by practicing unalloyed devotional service with full faith in Me can one
obtain Me, the Supreme Personality of Godhead. I am naturally dear to My
devotees, who take Me as the only goal of their loving service. By engaging in such
devotional service, even the dog-eaters can purify themselves from the
contamination of their low birth. (21)

Neither religious activities endowed with honesty and mercy nor knowledge
obtained with great penance can completely purify one's consciousness if they are
bereft of loving service to Me. (22)

11.10.23 Sri Krsna to Uddhava

If one's hairs do not stand on end, how can the heart melt> And if the heart does
not melt, how can tears of love flow from the eyes> If one does not cry in spiritual
happiness, how can one render loving service to the Lord> And without such
service, how can the consciousness be purified>

11.03.23-20 Prabuddha to Maharaja Nimi

A sincere disciple should learn how to dissociate the mind from everything
material and positively cultivate association with his spiritual master and other
s aintly devotees. He should be merciful to those in an inferior position to him ,
cultivate friendship with those on an equal level and meekly serve those in a
higher spiritual position. Thus he should learn to deal properly with all living
beings. (23)

To serve the spiritual master the disciple should learn cleanliness, austerity,
tolerance, silence, study of Vedic knowledge, simplicity, celibacy, nonviolence, and
equanamity in the face of material dualities such as heat and cold, happiness and
distress. (2W)
11.03.25-26 Prabuddha to Maharaja Nimi

One should practice meditation by constantly seeing oneself to be an eternal

cognizant spirit soul and seeing the Lord to be the absolute controller of
everything. To increase one s meditation, one should live in a secluded place and
give up false attachment to one's home and household paraphernalia. Giving up
the decorations of the temporary material body, one should dress himself with
scraps of cloth found in rejected places, or with the bark of trees. In this way one
should learn to be satisfied in any material situation. (25)

One should have firm faith that one will achieve all success in life by following
those scriptures that describe the glories of the Supreme Personality of Godhead,
Bhagavan. At the same time, one should avoid blaspheming other scriptures. One
should rigidly control his mind, speech and bodily activities, always speak the
truth, and bring the mind and senses under full control. (26)

11.03.27-28 Prabuddha to Maharaja Nimi

One should hear, glorify and meditate upon the wonderful transcendental
activities of the Lord. One should specifically become absorbed in the appearance,
activities, qualities and holy names of the Supreme Personality of Godhead. Thus
inspired, one should perform all of one s daily activities as an offering to the Lord.
One should perform sacrifice, charity and penance exclusively for the Lord's

satisfaction. Similarly, one should chant only those mantras which glorify the
Supreme Personality of Godhead. And all one s religious activities should be
performed as an offering to the Lord. Whatever one finds pleasing or enjoyable he
should immediately offer to the Supreme Lord, and even his wife, children, home
and very life air he should offer at the lotus feet of the Supreme Personality of
Godhead. (27-28)

10.81.00 Krsna to Sudama Brahmana

If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will
accept it.

06.09.09 Lord Narayana to the Demigods

Those who think material assets to be everything or to be the ultimate goal of life
are all misers [krpanas]. They do not know the ultimate necessity of the soul.
Moreover, if one awards that which is desired by such fools, he must also be
considered foolish.
06.11.27 Vrtrasura to the Supreme Lord

0 my Lord, my master, I am wondering throughout this material world as a result

of my fruitive activities. Therefore I simply seek friendship in the association of
Your pious and enlightened devotees. My attachment to my body, wife, children
and home is continuing by the spell of Your external energy, but I wish to be
attached to them no longer. Let my mind, my consciousness and everything I have
be attached only to You.

11.02.02 Kavi to Maharaja Nimi

Devotion, direct experience of the Supreme Lord, and detachment from other
things — these three occur simultaneously for one who has taken shelter of the
Supreme Personality of Godhead, in the same way that pleasure, nourishment and
relief from hunger come simultaneously and increasingly, with each bite, for a
person engaged in eating.

05.19.27 The Demigods Chant

The Supreme Personality of Godhead fulfills the material desires of a devotee who
approaches Him with such motives, but He does not bestow benedictions upon the
devotee that will cause him to demand more benedictions again. However, the
Lord willingly gives the devotee shelter at His own lotus feet, even though such a
person does not aspire for it, and that shelter satisfies all his desires. That is the
Supreme Personality's special mercy.

07.06.19 Prahlada Maharaja to the Sons of the Demons

My dear sons of the demons, the Supreme Personality of Godhead, Narayana, is

the original Supersoul, the father of all living entities. Consequently there are no
impediments to pleasing Him or worshiping Him un der any conditions, whether
one be a child or an old man. The relationship between the living entities and the
Supreme Personality of Godhead is always a fact, and therefore there is no
difficulty in pleasing the Lord.

" 07.06.01,00,05 in Beng, not in English

11.25.25 Sri Krsna to Uddhava

Residence in the forest is in the mode of goodness, residence in a town is in the

mode of passion, residence in a gambling house displays the quality of ignorance,
and residence in a place where 1 reside is transcendental.

11.25.27-28 Sri Krsna to Uddhava

Faith directed toward spiritual life is in the mode of goodness, faith rooted in
fruitive work is in the mode of passion, faith residing in irreligious activities is in
the mode of ignorance, but faith in My devotional service is purely transcendental.
(»)
Food that is wholesome, pure and obtained without difficulty is in the mode of
goodness, food that gives immediate pleasure to the senses is in the mode of
passion, and food that is unclean and causes distress is in the mode of ignorance.
(28)

11.05.00 Camasa Rsi to Maharaja Nimi

There are many persons who have little opportunity to take part in discussions
about the Supreme Personality of Godhead, Hari, and thus it is difficult for them
to chant His infallible glories. Persons such as women, sudras and other fallen
classes always deserve the mercy of great personalities like yourself.

10.10.58 Sukadeva Gosvami to Maharaja Pariksit

For those who have accepted the boat of the lotus feet of the Lord, who is the
shelter of the cosmic manifestation and is famous as Murari, the enemy of the
Mura demon, the ocean of the material world is like the water contained in a calfs
hoof-print. Their goal is param padam, Vaikuntha, the place where there are no
material miseries, not the place where there is danger at every step. s

CHAPTER SIXTEEN
The Gradual Manifestation of Bhava
bhavodaya kramah

03.25.25 Kapiladeva to Devahuti

satam prasangan mama virya samvido-
bhavantihrt karna r-asayan-ahkathah
taj j osanad asv apavarga vartman-i
sraddha ratir bhaktir anukramisyati
satam of p u r e d e votees;prasangat th r o u g h t he association;mama My ; v i r y a
wonderful activities; samvidah b y d i s c u ssion of; bhavanti b e c o m e; hrt t o t h e
heart; karna to t h e e ar; rasa ayanah -pleasing; k athah t h e s t o r i e s; tat o f t h a t ;
j osanat by c u l t i v a tion; asu qu i c k l y ; apavarga of l i b e r a t io n;vartmani o n t h e
path; sraddha fi r m f a i t h; ratih attraction; bhaktih d e v o t i on; anukramisyati
will follow in order.

In the association of pure devotees, discussion of the pastimes and activities of the
Supreme Personality of Godhead is very pleasing and satisfying to the ear and the
heart. By cultivating such knowledge one gradually becomes advanced on the path
of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real
devotion and devotional service begin.

01.05.39 Narada Muni to Vyasadeva

imam sva nig-amam brahmann
avetya mad anu-sthitam
adan mejnanam aisvaryam
svasmin bhavam ca kesavah

imam t h u s; sva nig-amam co n f i d e nt ial knowledge of the Vedas in respect to the

Supreme Personality of Godhead;brahman 0 brahmana (Vyasadeva); avetya
knowing it well; mat by m e ; an u sthitam ex e c u t e d;adat be s t o w ed upon me;
me me;j nanam tr a n s c endental knowledge;aisvaryam op u l e n c e;svasmin
personal; bhavam intimate affection and love; ca a n d ; ke savah L o r d K r s n a .

0 brahmana, thus by the Supreme Lord Krsna I was endowed first with the
transcendental knowledge of the Lord as inculcated in the confidential parts of the
Vedas, then with the spiritual opulences, and then with His intimate loving
service.

01.02.10-18 Suta Goswami to Saunaka Rsi

tasmad ekena manasa
bhagavan satvatam patih
srotavyah kirtitavyas ca
dhyeyah pujyas ca nityada
tasmat th e r e fore;ekena by o n e;manasa at t e n t i on of the mind;bhagavan t h e
Personality of Godhead; satvatam of t he d evotees;patih pr o t e c t o r;srotavyah i s
to be heard; kirtitavyah to b e g l o r i f i e d; ca a n d ; dh yeyah to b e r e m e m b ered;
pujyah to be worshiped; ca a nd; ni t yada c o n s t a n t l y .

Therefore, with one-pointed attention, one should constantly hear about, glorify,
remember and worship the Personality of Godhead, who is the protector of the
devotees. (1%)

yad anudhyas-ina yuktah

karma granthi nib-andhana-m
 chindanti kovidas tasya
ko na kurayat katha r-atim

yat which; anudhya re m e m b r a nce;asina sw o r d ; yu k t ah be i n g e q u i p p e d

with; karma re a c t i o nary work;granthi kn o t ; ni b a n dhanam i n t e r k n i t ;
chindanti c ut ; ko vidah in t e l l i g e n t;tasya Hi s ; ka h wh o ; na no t ; k u r y a t
shall do; katha me s s ages;ratim a t t e n t i o n .

With sword in hand, intelligent men cut through the binding knots of reactionary
work jkarma] by remembering the Personality of Godhead. Therefore, who will
not pay attention to His message> (15)

susrusoh sraddadhanasya
vasudeva kat-ha ruc-ih
syan mahat seva-ya viprah
punya tirth-a nise-vanat
susrusoh one who is engaged in hearing;sraddadhanasya wi t h c a re and
attention; vasudeva in r e s pect to Vasudeva;katha th e m e s sage;rucih a f f i n i t y ;
syat is made possible;mahat sevay-a by service rendered to pure devotees;
viprah 0 tw i c e - b o r n;punya tirtha -t h o s e who are cleansed of all vice;
nisevanat by s ervice.

0 twice-born sages, by serving those devotees who are completely freed from all
vice, great service is done. By such service, one gains affinity for hearing the
messages of Vasudeva. (16)

srnvatam sva kathah -krsnah

punya sravan-a kirtan-ah
hrdy antah stho hy abhadrani
vidhunoti suhrt satam
srnvatam th o se who have developed the urge to hear the message of;sva
kathah Hi s o wn w o r d s; krsnah th e P e r s onality of Godhead;punya v i r t u e s ;
sravana he a ring; kirtanah ch a n t i n g;hrdi antah sthah wi t h i n o ne s heart;hi
certainly; abhadrani de s i re to enjoy matter;vidhunoti cl e a n s es;suhrt
benefactor; satam o f t he t r u t h f u l .

Sri Krsna, the Personality of Godhead, who is the Paramatma LSupersoul] in

everyones heart and the benefactor of the truthful devotee, cleanses desire for
material enjoyment from the heart of the devotee who has developed the urge to
hear His messages, which are in themselves virtuous when properly heard and
chanted. (17)
 nasta p-rayesv abhadresu
nityam bhagavata s-evaya
bhagavaty uttama sl-oke
bhaktir bhavati naisthiki
nasta de stroyed;prayesu al m o st to nil; abhadresu al l t h at is inauspicious;
nityam regularly; bhagavata Srimad-Bhagavatam, or the pure devotee; sevaya
by serving; bhagavati un t o t he Personality of Godhead;uttama tr a n s c e ndental;
sloke pr a yers; bhaktih lo v i n g s ervice;bhavati co m e s into being; naisthiki
irrevocable.

By regular attendance in classes on the Bhagavatam and by rendering of service to

the pure devotee, all that is troublesome to the heart is almost completely
destroyed, and loving service unto the Personality of Godhead, who is praised with
transcendental songs, is established as an irrevocable fact. (18)

01.05.25-27 ¹ r a d a M un i to Vyasadeva
ucchista lepa-n anumodito dvij aih
sakrt smabhunje tad apas-ta kilbi-sah
evam pravrttasya visuddha cetas-as
tad dhar-ma evatma rucih -praj ayate

ucchista lepan -the remnants of foodstuff; anumoditah being permitted; dvij aih
by the Vedantist brahmanas; sakrt on c e u p on a time;sma in t he past; bhunj e
took; tat by t h a t action; apasta el i m i n a t e d;kilbisah all sins; evam t h u s ;
pravrttasya be i ng engaged;visuddha cetasa-h of one whose mind is purified;
tat th at particular; dharmah na t u r e ; eva c e r t a i n l y ;atma rucih -transcendental
attraction; praj ayate wa s manifested.

Once only, by their permission, I took the remnants of their food, and by so doing
all my sins were at once eradicated. Thus being engaged, I became purified in
heart, and at that time the very nature of the transcendentalist became attractive to
me. (25)

tatranvaham krsna kathah pr-agayatam

anugrahenasrnavam manoharah
tah sraddhaya me 'nupadam visrnvatah
priyasravasy anga mamabhavad rucih
tatra thereupon;anu every day; aham I;krsna kathah n-arration of Lord
Krsnas activities; pragayatam de s c r ibing;anugrahena by c a u s eless mercy;
asrnavam gi v i ng aural reception;manah harah a- t tractive;tah t h o s e ;
sraddhaya re s pectfully; me un t o m e ; anupadam ev e ry s tep;visrnvatah
hearing attentively; priyasravasi of t he P ersonality of Godhead;anga 0
Vyasadeva; mama mi n e ; abhavat it s o b e c ame;rucih t a s t e .

0 Vyasadeva, in that association a-nd by the mercy of those great Vedantists, I

could hear them describe the attractive activities of Lord Krsna. And thus listening
attentively, my taste for hearing of the Personality of Godhead increased at every
step. (26)

tasmims tada labdha ruc-er maha ma-te

priyasravasy askhalita matir mama
yayaham etat sad asa-t sva ma-yaya
pasye mayi brahmani ka/pitam pare
tasmin i t b e in g so; tada at t h a t t i m e;labdha ac h i e v e d;ruceh ta s t e;maha
mate 0 gr e at sage;priyasravasi up o n t he L o r d; askhalita matih u n i n t e r r u p t e d
attention; mama mi n e ; ya ya by w h i c h ; ah am I; et a t al l t h e s e ;sat asat -gro s s
and subtle; sva may-a on e 's own ignorance;pasye se e;mayi in m e ; br a h m ani
the Supreme; ka/pitam is a c c epted;pare in t h e T r a n s cendence.

0 great sage, as soon as I got a taste of the Personality of Godhead, my attention to

hear of the Lord was unflinching. And as my taste developed, I could realize that it
was only in my ignorance that I had accepted gross and subtle coverings, for both
the Lord and I are transcendental. (27)

01.05.28 ¹ r a d a M un i to Vyasadeva
ittham sarat pravrs-ikav rtu harer
visrnvato me 'nusavam yaso 'malam
sankirtyamanam munibhir mahatmabhir
bhaktih pravrttatma raj as t-amopa-ha
ittham t h u s ; sarat au t u m n ; pr a v r sikau ra i n y s e ason;rtu tw o s e a s ons;
hareh of t he Lord; visrnvatah co n t i n u o u s ly hearing;me my s e l f;anusavam
constantly; yasah amalam un a d u l t e rated glories;sankirtyamanam ch a n t ed by;
munibhih th e gr eat sages; maha atmabhih -great s ouls; bhaktih d e v o t i o n a l
service; pravrtta be g an to flow; atma li v i n g b e i n g; rajah mo d e o f p a ssion;
tama mo de o fi g n o r a nce;upaha v a n i s h i n g .

Thus during two seasons — the rainy season and autumn — I had the opportunity to
hear these great-souled sages constantly chant the unadulteraded glories of the
Lord Hari. As the flow of my devotional service began, the coverings of the modes
of passion and ignorance vanished.
01.02.19-20 Suta Goswamf. to Saunaka Rsi
tada rajas t-amo b-havah
kama l-obhadayas ca ye
ceta etair anaviddham
sthitam sattve prasidati
tada at that time; rajah in t h e m o d e of passion;tamah th e m o d e of ignorance;
bhavah the situation; kama lu s t a nd d esire;lobha ha n k e r i n g;adayah o t h e r s ;
ca and; ye wh a t e v er they are;cetah th e m i n d; etaih by t h e s e;anaviddham
without being affected; sthitam be i n g f i x e d;sattve in t h e m o de of goodness;
prasidati th u s b e comes fully satisfied.

As soon as irrevocable loving service is established in the heart, the effects of

nature's modes of passion and ignorance, such as lust, desire and hankering,
disappear from the heart. Then the devotee is established in goodness, and he
becomes completely happy. (19)

evam prasanna man-aso

bhagavad bhak-ti yoga-tah
bhagavat tattv-a vij na-nam
mukta sanga-syaj ayate

evam th us; prasanna en l i v e n e d;manasah of t he m i n d; b hagavat bhakti -th e

devotional service of the Lord; yogatah by c o n t a ct of;bhagavat re g a r d i ng the
Personality of Godhead; tattva kn o w l e d g e;vijnanam sc i e n t i f i c;mukta
liberated; sangasya of t he association;j ayate be c o m es effective.

Thus established in the mode of unalloyed goodness, the man whose mind has
been enlivened by contact with devotional service to the Lord gains positive
scientific knowledge of the Personality of Godhead in the stage of liberation from
all material association. (20)

01.02.22 Suta Gosvamf. to Saunaka Rsi

ato vai kavayo nityam
bhaktim paramaya muda
vasudeve bhagavati
kurvanty atma prasada-nim
atah th e r efore; vai ce r t a i n l y;kavayah al l t r a n s cendentalists;nityam f r o m
time immemorial; bhaktim se r v i ce unto the Lord;paramaya su p r e m e;muda
with great delight; vasudeve Sri Krsna; bhagavati th e P e rsonality of Godhead;
kurvanti do r e n d e r; atma se l f ;pr a sadanim th a t w h i c h e nl i vens.

Certainly, therefore, since time immemorial, all transcendentalists have been

rendering devotional service to Lord Krsna, the Personality of Godhead, with great
delight, because such devotional service is enlivening to the self.

11.12.08-9 SrI. Krsna to Uddhava

kevalena hi bhavena
gopyo gavo naga mrgah
ye 'nye mudha dh-iyo nagah
siddha mam iyur anj asa
kevalena by unalloyed;
hi indeed;bhavena by love;gopyah thegopis;gavah
the Vrndavana cows; nagah th e u n m o v i ng creatures of Vrndavana such as the
twin arj una trees; mrgah ot h e r animals;ye th o s e ;anye ot h e r s ;mudha dhi-yah
with stunted intelligence; nagah Vr n d a v a na snakes such as Kaliya;siddhah
achieving the perfection ofli fe; mam to M e ; iy uh th e y w e n t ; an jasa q u i t e
easily.

The inhabitants of Vrndavana, including the gopis, cows, unmoving creatures such
as the twin arjuna trees, animals, living entities with stunted consciousness such as
bushes and thickets, and snakes such as Kaliya, all achieved the perfection of life
by unalloyed love for Me and thus very easily achieved Me. (8)

yam na yogena sankhyena

dana vrata -tapo -'dhva-raih
vy khya svadh-yaya sanny-asaih
prapnuyad yatnavan api

yam whom; na no t ; yo gena by t h e m y s t icyoga systems; sankhyena b y

philosophical speculation; dana by c h a r i t y;vrata vows; tapah au s t e rities;
adhvaraih or V e d ic rit u a listic sacrifices;vyakhya by e x p l a i n i ng Vedic
knowledge to others; svadhyaya pe r s o nal study of the Veda;sannyasaih o r b y
taking the renounced order of life; prapnuyat ca n o ne obtain;yatna van w - i t h
great endeavor; api e v e n .

Even though one engages with great endeavor in the mystic yoga system,
philosophical speculation, charity, vows, penances, ritualistic sacrifices, teaching
of Vedic mantras to others, personal study of the Vedas, or the renounced order of
life, still one cannot achieve Me. (9)

11.12.12-13 SrI. Krsna to Uddhava

ta navidan mayy anusanga baddha-
dhiyah svam atmanam adas tathedam
yatha samadhau munayo 'bdhi toye -

nadyah pravista iva nama rupe -

tah they (the gopis); na no t ; av i d an we r e a w a re of;mayi in M e ; an u s anga
by intimate contact; baddha bo u n d u p; dhiyah th e i r c o n s c iousness;svam t h e i r
own; atmanam bo d y or self;adah so m e t h i ng remote;tatha th u s c o n s idering;
idam th i s w h i ch is most near;yatha ju s t a s;samadhau in yo g a s-amadhi;
munayah gr e at sages;abdhi of t he o cean;toye in t h e w a t e r;nadyah r i v e r s ;
pravistah having entered; iva li k e ; na ma na m e s ;ru pe a n d f o r m s .

My dear Uddhava, just as great sages in yoga trance merge into self-realization, like
rivers merging into the ocean, and are thus not aware of material names and forms,
similarly, the gopis of Vrnadavana were so completely attached to Me within their
minds that they could not think of their own bodies, or of this world, or of their
future lives. Their entire consciousness was simply bound up in Me. (12)

mat-kama ramanam j aram

asvarupa vido -'balah
brahma mam paramam prapuh
sangac chata saha-srasah

mat Me; ka mah th o s e w ho d esired;ramanam a c h a r m i ng lover; j aram t h e

lover of another's wife; asvarupa vidah -not kn o w i ng My actual situation;
abalah wo m e n; brahma th e A b s o l u t e; mam M e ; pa r a m am su p r e m e prapuh
;
they achieved; sangat by a ssociation;sata sahas-rasah by hun d r e ds of
thousands.

All those hundreds of thousands of gopis, understanding Me to be their most

charming lover and ardently desiring Me in that way, were unaware of My actual
position. Yet by intimately associating with Me, the gopis attained Me, the
Supreme Absolute Truth. (13)

10.29.09-11 Sukadeva Gosvamt to Maharaja Partksit

antar grha ga-tah k-ascid
gopyo 'labdha vinirga-mah
Krsnam tad bhavan-a yukta-
dadhyur mi2ita 2ocanah-
antah-grha w i t h i n t h ei r h o m es; gatah pr e s e n t;kascit so m e ;gopyah g o p i s ;
alabdha no t o bt a ining; vinirgamah an y e x i t; Kr s nam up o n S ri K r s n a; tat-
bhavana wi t h e cstatic love for Him; yuktah fu l l y e n d o w e d;dadhyuh t h e y
meditated; mi2ita c l o s ed; 2ocanah th e ir e yes .

Some of the gopis, however, could not manage to get out of their house, and
instead they remained home with eyes closed, meditating upon Him in pure love.
(9)
 duhsaha p-rentha v-iraha-
tIvra ta-pa d-hutasubhah
dhyana p-raptacyutaslena
nirvrtya knIna m-angalah
tam eva paramatmanam
j ara bu-ddhyapi sangatah
j ahur guna m-ayam deham
sadyah praknIna ba-ndhanah
duhsaha i n t o l e rable; prentha fr o m t h e ir b eloved;viraha fr o m s e p a ration;
tIvra in t e n s e;tapa by t h e b u r n i ng pain;dhuta re m o v e d;asubhah a l l
inauspicious things in their hearts; dhyana by m e d i t a t i o n;prapta o b t a i n e d ;
acyuta of t he infallible Lord Sri Krsna;aslena ca u s ed by the embrace;nirvrtya
by the joy; knIna re d u c ed to nil;mangalah th e i r a u s picious karmic reactions;
tam Hi m ; eva ev e n t h o u g h;parama atm-anam th e S upersoul;jara a
paramour; buddhya thinking Him to be; api ne v e r t h e less; sangatah ge t t i ng His
direct association; j ahuh th e y gave up;guna may-am co m p o s ed of the modes of
material nature; deham th e ir b o d i es;sadyah im m e d i a t e ly;praknIna t h o r o u g h l y
counteracted;bandhanah all their bondage of karma.

For those gopis who could not go to see Krsna, intolerable separation from their
beloved caused an intense agony that burned away all impious karma. By
meditating upon Him they realized His embrace, and the ecstasy they then felt
exhausted their material piety. Although Lord Krsna is the Supreme Soul, these
girls simply thought of Him as their male lover and associated with Him in that
intimate mood. Thus their karmic bondage was nullified and they abandoned their
gross material bodies. (10-11)

10.29.10-15 Sukadeva GosvamI to Maharaja ParIksit

nrnam ni hsrey asarthay a
vyaktir bhagavato nrpa
avy ay asyaprameyasy a
nirgunasya gunatmanah
nrnam fo r h u m a n i ty; nihsreyasa of t he h i g h est benefit;arthaya f o r t h e
purpose; vyaktih the personal appearance; bhagavatah of the Supreme Lord;
nrpa 0 Ki n g ; av yayasya of H i m w h o is i n e x h austible;aprameyasya
immeasurable; nirgunasya un t o u c h ed by material qualities;guna atmanah -the
controller of the material modes.

0 King, the Supreme Lord is inexhaustible and immeasurable, and He is

untouched by the material modes because He is their controller. His personal
appearance in this world is meant for bestowing the highest benefit on humanity.
(1~)
 kamam krodham bhayam sneham
aikyam sauhrdam eva ca
nityam harau vidadhato
yanti tan m-ayatam hi te
kamam l u st; kr o dham an g e r;bhayam fe a r ;sneham lo v i n g a ff ection;aikyam
unity; sauhrdam fr i e n d s h ip;evaca al s o ;ni t yam al w a y s ;harau f o r L o r d H a r i ;
vidadhatah ex h i b i t i n g;yanti th e y a c h i e ve;tat m-ayatam a b s o r pt ion in Him ;
hi in d e e d;te su c h p e r s ons.

Persons who constantly direct their lust, anger, fear, protective affection, feeling of
impersonal oneness or friendship toward Lord Hari are sure to become absorbed in
thought of Him. (15)

11.03.32 Prabuddha to MaharajaNimi

kvacid rudanty acyuta cint-aya kvacid
dhasanti nandanti vadanty alaukikah
nrtyanti gayanty anusilayanty ajam
bhavanti tusnim param etya nirvrtah
kvacit so m e t i mes;rudanti th e y c r y; acyuta of t h e i n f a l l i b le Supreme Lord;
cintaya by t he t ho ug ht; kvacit so m e t i m e s;hasanti th e y l a u g h;nandanti t a k e
great pleasure; vadanti sp e a k;alaukikah ac t i n g a mazingly;nrtyanti th e y d a n c e ;
gayanti si n g; anusilayanti an d i m i t a t e;aj am the unborn; bhavanti t h e y
become; tusnim si l e n t;param th e S u p r e m e;etya ob t a i n i n g;nirvrtah f r e e d
from distress.

Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed
in thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak
out loud to the Lord, dance or sing. Such devotees, having transcended material,
conditioned life, sometimes imitate the unborn Supreme by acting out His
pastimes. And sometimes, achieving His personal audience, they remain peaceful
and silent.

11.02.39 Kavir to MaharajaNimi

srnvan su bhadran-i rathanga paner -

j anmani karmani ca yani loke

gitani namani tad arthakan-i
gayan vilajjo vicared asangah
srnvan he a ring; su bhadrani -all - a uspicious; ratha anga pan-eh -of the Supreme
Lord, who holds a chariot wheel in His hand (in His pastime of fighting with
grandfather Bhisma); j anmani th e a p p earances;karmani ac t i v i t i e s;ca a n d ;
yani which; loke in t h i s w o r l d;gitani ar e c h a n t e d;namani na m e s ;tat
arthakani si g n i f y i ng these appearances and activities;gayan si n g i n g; vilajj ah
free from embarrassment; vicaret on e s ho u ld wander;asangah wi t h o u t m a t e rial
association.

An intelligent person who has controlled his mind and conquered fear should give
up all attachment to material objects such as wife, family and nation and should
wander freely without embarrassment, hearing and chanting the holy names of the
Lord, the bearer of the chariot wheel. The holy names of Krsna are all-auspicious
because they describe His transcendental birth and activities, which He performs
within this world for the salvation of the conditioned souls. Thus the holy names
of the Lord are sung throughout the world.

11.02.00 Kavir to Maharaja Nimi

evam vra-tah sva priy-a nam-a kir-tya
j atanurago druta citta -uccaih
hasaty atho roditi rauti gayaty
unmada van -nrtyati loka bahy-ah
evam vrata-h wh en one thus engages in the vow to chant and dance; sva o w n ;
priya very dear; nama ho l y n a m e;kirtya by c h a n t i n g;j ata i n t h i s w a y
develops; anuragah at t a c hment;druta cittah -w i t h a me l t ed heart;uccaih
loudly; hasati la u g h s;atho al s o ;ro diti cr i e s ;ra u ti be c o m e s agitated;
gayati
chants; unmada vat -like a madman; nrtyati da n c i n g ;lo ka bahy-ah w i t h o u t
caring for outsiders.

By chanting the holy name of the Supreme Lord, one comes to the stage of love of
Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord,
and he gradually becomes very much attached to a particular name and form of the
Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs
very loudly or cries or shouts. Sometimes he sings and dances like a madman, for
he is indifferent to public opinion.

07.00.36-37 Sukadeva Gosvami to Maharaja Pariksit

gunair alam asankhyeyair
mahatmyam tasya sucyate
vasudeve bhagavati
yasya naisargiki ratih

gunaih wi t h s p i r i t u al qualities;alam what need; asankhyeyaih w h i c h a r e

innumerable; mahatmyam th e g r e atness;tasya of h i m ( P r a h l a da Maharaja);
sucyate is ind icated;vasudeve to L o rd K rs na, the son of Vasudeva;bhagavati
the Supreme Personality of Godhead;yasya o f w h o m ; na i s argiki n a t u r a l ;
ratih at t a c hment.

Who could list the innumerable transcendental qualities of Prahlada Maharaja> He

had unflinching faith in Vasudeva, Lord Sri Krsna jthe son of Vasudeva], and
unalloyed devotion to Him. His attachment to Lord Krsna was natural because of
his previous devotional service. Although his good qualities cannot be
enumerated, they prove that he was a great soul Lmahatma]. (36)

nyasta kr-idanako balo

j adavat tan m-anastaya
krsna gr-aha gr-hitatma
na vedaj agad idrsam
nyasta ha v i ng given up; kridanakah al l s p o r t i ve activities or tendencies for
childhood play; balah a b o y;j ada vat -as if dull, wit h o ut activities; tat
manastaya by b e ing fully absorbed in Krsna;Krsna gra-ha by K r s n a, who is like
a strong influence (like a graha, or planetary influence); grhita atma -wh o se m ind
was fully attracted; na no t ; ve da un d e r s t o o d ; ja g at t h e e n t i r e m a terial world;
Idrsam l i k e t h i s .

From the very beginning of his childhood, Prahlada Maharaja was uninterested in
childish playthings. Indeed, he gave them up altogether and remained silent and
dull, being fully absorbed in Krsna consciousness. Since his mind was always
affected by Krsna consciousness, he could not understand how the world goes on
being fully absorbed in the activities of sense gratification. (37)

07.00.39-00 Sukadeva Gosvami to Maharaja Parzksit

kvacid rudati vaikuntha
cinta sabala -cetana-h
kvacid dhasati tac cinta-
hlada udgayati kvacit
kvacit so m e t i mes;rudati cr i e s ;vaikuntha cinta -by thoughts of Krsna; sabala
cetanah wh o se mind was bewildered;kvacit so m e t i m e s;hasati la u g h s;tat
cinta by t h o u g h ts of Him; ahladah be i n g j u b i l a n t;udgayati ch a n t s very loudly;
kvacit so m e t i mes.

Because of advancement in Krsna consciousness, he sometimes cried, sometimes

laughed, sometimes expressed jubilation and sometimes sang loudly. (39)

nadati kvacid utkantho

vilajj o nrtyati kvacit
kvacit tad bhavana -yuktas -

tanmayo 'nucakara ha
nadati ex c l a ims loudly (addressing the Lord,"0 Krsna"); kvacit sometimes;
utkanthah be i ng anxious;vilajj ah wi t h o u t s h a me;nrtyati he d a n c e s;kvacit
sometimes; kvacit so m e t i m e s;tat bhavana wi t h t h o u g h ts of Krsna;yuktah
being absorbed; tat mayah th i n k i n g as ifhe h ad become Krsna;anucakara
imitated; ha i n d e e d .

Sometimes, upon seeing the Supreme Personality of Godhead, Prahlada Maharaja

would loudly call in full anxiety. He sometimes lost his shyness in jubilation and
began dancing in ecstasy, and sometimes, being fully absorbed in thoughts of
Krsna, he felt oneness and imitated the pastimes of the Lord. (90)

07.00.01-02 Sukadeva Gosvami to Maharaja ParIksit

kvacid utpulakas tusnim
aste samsparsa nirv-rtah
aspanda pra-nayananda
sa2i2ami2iteksanah
kvacit so m e t i mes;utpu2akah wi t h t he h airs of his body standing on end;
tusnim co m p l e t ely silent;aste re m a i n s;samsparsa nirv-rtah fe e l i ng great joy by
contact with the Lord; aspanda st e a dy;pranaya anan-da due to transcendental
bliss from a relationship of love; sa2i2a fi l l ed with tears; ami2ita ha l f - c l o sed;
Iksanah wh o se eyes.

Sometimes, feeling the touch of the Lord's lotus hands, he became spiritually
jubilant and remained silent, his hairs standing on end and tears gliding down
from his half-closed eyes because of his love for the Lord. (01)

sa uttama sloka -padara-vindayor

nisevayakincana sanga -2abdha-ya
tanvan param nirvrtim atmano muhur
duhsanga dinasy-a manah samam vyadhat
sah he (Prahlada Maharaja);uttama sloka p-ada a-ravind-ayoh to t he lotus feet of
the Supreme Personality of Godhead, who is worshiped by transcendental prayers;
nisevaya by c onstant service;akincana of d e v o t ees who have nothing to do with
the material world; sanga in t h e a ssociation;2abdhaya ob t a i n e d;tanvan
expanding; param hi g h e s t;nirvrtim bl i s s ;at manah of t h e s p i r it soul;muhuh
constantly; duhsanga dinasya -of a person poor in spiritual understanding due to
bad association; manah th e m i n d ; samam pe a c e f ul;vyadhat m a d e .

Because of his association with perfect, unalloyed devotees who had nothing to do
with anything material, Prahlada Maharaja constantly engaged in the service of the
Lord's lotus feet. By seeing his bodily features when he was in perfect ecstasy,
persons very poor in spiritual understanding became purified. In other words,
Prahlada Maharaja bestowed upon them transcendental bliss. (W2)
06.10.02 Maharaja Partksit to Sukadeva Gosvami
devanam suddha s-attvanam
rsinam camalatmanam
bhaktir mukunda ca-rane
na prayenopaj ayate
devanam of t he demigods;suddha sa-ttvanam wh o s e minds are purified;
rsinam of g re at saintly persons;ca an d ; am ala at-manam wh o h a ve purif ied
their existence; bhaktih de v o t i o n al service;mukunda ca-rane to t he lotus feet of
Mukunda, the Lord, who can give liberation; na no t ; pr a y e na al m o s t a lwa ys;
upaj ay ate develops.

Demigods situated in the mode of goodness and great saints cleansed of the dirt of
material enjoyment hardly ever render pure devotional service at the lotus feet of
Mukunda. ETherefore how could Vrtrasura have become such a great devotee>]

00.22.23 Sanat-kumara to Maharaja Prthu

arthendriyarama sago-sthy atrsn-aya
tat samm-atanam aparigrahena ca
vivikta rucy-a paritosa atmani
vina harer guna piyus-a pana-t
artha ri c h e s;indriya se n s e s;arama gr a t i f i c a tion;sa gosth-i w i t h t h e i r
companion; atrsnaya by r e l u c t a nce;tat th a t ; sammatanam si n c e approved by
them; aparigrahena by n o n a c ceptance;ca al s o; vivikta rucya -d i s g u s ted taste;
paritose ha p p i ness;atmani se l f ;vina wi t h o u t ; ha r eh of t h e S u p r e me
Personality of Godhead; guna qu a l i t i e s;piyusa ne c t a r;panat d r i n k i n g .

One has to make progress in spiritual life by not associating with persons who are
simply interested in sense gratification and making money. Not only such persons,
but one who associates with such persons should be avoided. One should mold his
life in such a way that he cannot live in peace without drinking the nectar of the
glorification of the Supreme Personality of Godhead, Hari. One can be thus
elevated by being disgusted with the taste for sense enjoyment.

CHAPTER SEVENTEEN
Analysis of the Goal of Devotional Service
prayoj ana vicarah

03.00.15 Uddhava to Srt Krsna

ko nv ssa tc pada-saroja-bhajam
 sudurlabho 'rthesu catursv aplha
thatapi naham pravrnomi bhuman
bhavat-padambhoja-nisevanotsukah

kah nu isa — my 0 Lord; te Your; pada s-aroja b-hajam of the devotees engaged in
the transcendental loving service of Your lotus feet; su d-urlabhah v— ery difficult to
obtain; arthesu — in the matter of; catursu —
in the four objectives; api —in spite of;
iha — in this world; thata api y— et;na d— o not; aham — pravrnomi
I; p— refer; bhuman-
0 great one; bhavat Y— our; pada am-bhoja l— otus feet;nisevana ut-sukah —anxious to
serve.

0 my Lord, devotees who engage in the transcendental loving service of Your lotus
feet have no difficulty in achieving anything within the realm of the four principles
of religiosity, economic development, sense gratification and liberation. But, 0
great one, as far as I am concerned, I have preferred only to engage in the loving
service of Your lotus feet.

03.05.02 Vidura to Maitreya Rsi

vidura uvaca
sukhaya karmani karoti loko
na taihsukham vanyad upar-amam va
vindeta bhuyas tata eva duhkham
yad atrayuktam bhagavan vaden nah
vidurah uvaca Vi d u r a said;sukhaya for a— ttaining happiness;karmani —fruitive
activities; karoti ever— yone does so; lokah — in this world;na —never; taih —by those
activities; sukham — any happiness; va —or; anyat di f f e rently; uparamam — satiation;
va —either; vindeta achieves; bhuyah — on the contrary; tatah — by such activities;
eva —certainly; duhkham — miseries; yat th a t w h i c h; atra —under the circumstances;
yuktam — right course; bhagavan Ogre— at one;vadet may kindly enlighten; nah-
US.

Vidura said: 0 great sage, everyone in this world engages in fruitive activities to
attain happiness, but one finds neither satiation nor the mitigation of distress. On
the contrary, one is only aggravated by such activities. Please, therefore, give us
directions on how one should live for real happiness.

03.25.30 Kapiladeva to Devahuti

naikatmatam me sprhayanti kecin
mat pada sev-abhir-ata mad ihah -

ye 'nyonyato bhagavatah prasajya

sabhaj ayante mama paurusani

na ne ver; eka atmatam — -merginginto oneness; me My; sprh— ayanti th ey desire;

kecit —any; mat pada seva -the -servi—
ce of My lotus feet; abhiratah —engaged in; mat-
Ihah —endeavoring to attain Me; ye t h o s e who; anyonyatah —
mutually;
bhagavatah —pure devotees; prasajya —assembling; sabhajayante —glorify; mama —My;
paurusani —glorious activities.

A pure devotee, who is attached to the activities of devotional service and who
always engages in the service of My lotus feet, never desires to become one with
Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes
and activities.

03.29.13 Kapiladeva to Devahuti

salokya sar-sti sam-ipya
sarupyaikatvam apy uta
diyamanam na grhnanti
vina mat seva-nam anah
j

salokya li v i ng on the same planet;sarsti —having the same opulence; samipya t o -

be a personal associate; sarupya —having the same bodily features; ekatvam
oneness; api — also; uta — even; diyama nam — being offered; na — not; grhnanti d o -
accept; vina wi t h o u t ; mat —
My; sevanam —devotional service; j anah —pure
devotees.

A pure devotee does not accept any kind of liberation — salokya, sarsti, samTpya,
sarupya or ekatva — even though they are offered by the Supreme Personality of
Godhead.

04.20.24 Prthu Maharaja to SrI. Visnu

na kamaye natha tadapy aham kvacin
na yatra yusmac carana-mbuj asavah
mahattamantar hrdaya-n mukha cyuto -

vidhatsva karnayutam esa me varah

na no t; kamaye do I de— sire; natha Om a s— ter;tat —that; api even; aham — I;
kvacit —at any time; na — not; yatra wh e r e; yusmat Yo u r; c— arana ambuja -of the-
lotus feet; asavah —the nectarean beverage; mahat tama —of-the great devotees;
antah hrdayat -from th— e core of the heart;mukha —from the mouths; cyutah —being
delivered; vidhatsva give; ka— rnaears;
— ayutam —one million; esah — this; me my; -

varah —benediction.

My dear Lord, I therefore do not wish to have the benediction of merging into
Your existence, a benediction in which there is no existence of the nectarean
beverage of Your lotus feet. I want the benediction of at least one million ears, for
thus I may be able to hear about the glories of Your lotus feet from the mouths of
Your pure devotees.

05.10.00 Sukadeva Goswami to Maharaja ParIksit

yo dustyaj an ksiti su-ta sv-aj anartha da-ran
prarthyam sriyam sura va-raih sadayavalokam
naicchan nrpas tad uc-itam mahatam madhudvit
sevanurakta ma-nasam abhavo 'pi phalguh
yah wh o ; du styajan v— ery difficult to give up;ksiti th e e a r t h; suta —
children; sva
j ana art-ha da-ran relatives, riches and a beautiful wife; prarthyam de s i r a b le;
sriyam —the goddess of fortune; sura var-aih by—the best of the demigods; sa day-a
avalokam wh o s e merciful glance;na —not; aicchat —desired; nrpah —the King; tat
ucitam —this is quite befitting him; mahatam of — great personalities (mahatmas);
madhu dvit -of —Lord Krsna, who killed the demon Madhu; seva anu-rakta att— racted
by the loving service; manasam of — those whose minds; abhavah api —even the
position of liberation; phalguh — insignificant.

Sukadeva Gosvami continued: My dear King, the activities of Bharata Maharaja are
wonderful. He gave up everything difficult for others to give up. He gave up his
kingdom, his wife and his family. His opulence was so great that even the
demigods envied it, yet he gave it up. It was quite befitting a great personality like
him to be a great devotee. He could renounce everything because he was so
attracted to the beauty, opulence, reputation, knowledge, strength and
renunciation of the Supreme Personality of Godhead, Krsna. Krsna is so attractive
that one can give up all desirable things for His sake. Indeed, even liberation is
considered insignificant for those whose minds are attracted to the loving service
of the Lord.

06.11.25 Vrtrasura to the Supreme Lord

na naka prstham -na ca paramesthyam
na sarva bhaum-am na rasadhipatyam
na yoga siddhir -apunar bhavam -va
samasj asa tva virahayya kankse

na no t; naka prstham— -the heavenly planets or Dhruvaloka; na —nor; ca — also;

paramesthyam the pla— net on which Lord Brahma resides;na —nor; sarva
bhaumam —sovereignty of the whole earthly planetary system; na —nor; rasa
adhipatyam so v e reignty of the lower planetary systems;na —nor; yoga siddhih-
eight kinds of mystic yogic power (anima, laghima, mahima, etc.); apunah
bhavam li b e r ation from rebirth in a material body; va — or; samasjasa — 0source of
all opportunities; tva You; vir— ahayya being se— parated from; kankse — I desire.

0 my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the

heavenly planets or the planet where Lord Brahma resides, nor do I want to be the
supreme ruler of all the earthly planets or the lower planetary systems. I do not
desire to be master of the powers of mystic yoga, nor do I want liberation if I have
to give up Your lotus feet.

09.00.67 Lord ¹ r a y a n a to Durvasa Muni

Broj stiha je 67 a sanskrit i ostalideo teksta su od stiha 68 tako da ne znam koji je

stih pravi >>>

sadhavo hrdayam mahyam

sadhunam hrdayam tv aham
mad any-at te naj ananti
naham tebhyo manag api

sadhavah th e pure devotees; hrdayam — in the core of the heart; mahyam — of Me;
sadhunam — of the pure devotees also; hrdayam — in the core of the heart; tu
indeed; aham — I am; mat-anyat — anything else but me; te — they; na — not; jananti-
know; na — not; aham I; tebhyah t h a n t h em; manak api — even by a little fraction.

My devotees, who are always satisfied to be engaged in My loving service, are not
interested even in the four principles of liberation jsalokya, sarupya, samipya and
sarsti] although these are automatically achieved by their service. What then is to
be said of such perishable happiness as elevation to the higher planetary systems>

10.16.37 The Nagapatnis Pray to Krsna

na naka prstha-m na ca sarva bhaum-am
na paramesthyam na rasadhipatyam
na yoga siddhi-r apunar bhavam -va
vaschanti yat pada r-aj ah p-rapan-nah
na not;naka prstham -heaven; na ca nor; sarva bhaum-am supreme
sovereignty; na no t ; pa r a mesthyam th e t o p m o st position of Brahma;na n o t ;
rasa adhipa-tyam ru l e r s hip over the earth;na no t ; yo ga siddhih -t he pe rfections
ofyogic practice; apunah bhavam -freedom fromr e b i r t h; va or ; va s c hanti
desire; yat wh o s e;pada of t h e l o t us feet;rajah th e d u s t; prapannah t h o s e
who have attained.

Those who have attained the dust of Your lotus feet never hanker for the kingship
of heaven, limitless sovereignty, the position of Brahma or rulership over the earth.
They are not interested even in the perfections of yoga or in liberation itself.

11.20.30 Srt Krsna to Uddhava

na kiscit sadhavo dhira
 bhakta hy ekantino mama
vaschanty api maya dattam
kaivalyam apunar b-havam
na ne ver; kiscit an y t h i n g ;sadhavah sa i n t ly persons;dhirah w i t h d e e p
intelligence; bhaktah de v o t e es;hi ce r t a i n l y;ekantinah co m p l e t e ly dedicated;
mama un t o M e; vaschanti de s i r e;api in d e e d ;maya by M e ; da t t am g i v e n ;
kaivalyam li b e r a t ion; apunah bh-avam fr e e dom from birth and death.

Because My devotees possess saintly behavior and deep intelligence, they

completely dedicate themselves to Me and do not desire anything besides Me.
Indeed, even if I offer them liberation from birth and death, they do not accept it.

02.10.01-6 Sukadeva Gosvami to Maharaja Pariksit

sri suk-a uvaca
atra sargo visargas ca
sthanam posanam utayah
manvantaresanukatha
nirodho muktir asrayah
sri suka-h uvaca —Sri Sukadeva Gosvami said; atra in t h— is Srimad-Bhagavatam;
sargah —statement of the creation of the universe; visargah —statement of
subcreation; ca — also; sthanam the planetary systems;posanam —protection;
utayah —the creative impetus; manvantara —changes of Manus; isa anuk-athah — the
science of God; nirodhah — going back home, back to Godhead; muktih — liberation;
asrayah — the summum bonum.

Sukadeva Gosvami said: In the Srimad-Bhagavatam there are ten divisions of

statements regarding the following: the creation of the universe, subcreation,
planetary systems, protection by the Lord, the creative impetus, the change of
Manus, the science of God, returning home, back to Godhead, liberation, and the
summum bonum. (I )

dasamasya visuddhy artham-

navanam iha laksanam
varnayanti mahatmanah
srutenarthena casj asa

dasamasya — of the summum bonum; visuddhi — isolation; artham — purpose;

navanam — of the other nine; iha — in this Srimad-Bhagavatam; laksanam-
symptoms; varnayanti — they describe; maha-atmanah — the great sages; srutena — by
Vedic evidences; arthena — by direct explanation; ca — and; asjasa — summarily.

To isolate the transcendence of the summum bonum, the symptoms of the rest are
described sometimes by Vedic inference, sometimes by direct explanation, and
sometimes by summary explanations given by the great sages. (2)
 bhuta matrendriya d-hiyam
j anma sarga udahrtah
brahmano guna v-aisamyad
visargah paurusah smrtah
bhua — the five gross elements (the sky, etc.); matra objects perceived by the
senses; indriya — the senses; dhiyam — of the mind; janma — creation; sargah-
manifestation; udahrtah — is called the creation; brahmanah — of Brahma, the first
purusa; guna-vaisamyat b y i n t e r a ction of the three modes of nature; visargah — re-
creation; paurusah — resultant activities; smrtah — it is so known.

The elementary creation of sixteen items of matter — namely the five elements Efire,
water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose,
tongue, skin and mind — is known as sarga, whereas subsequent resultant
interaction of the modes of material nature is called visarga. (3)

sthitir vaikuntha vij ay-ah

posanam tad anug-rahah
manvantarani sad dhar-ma
utayah karma vasa-nah

sthitih — the right situation; vaikuntha-vijayah — the victory of the Lord of

Vaikuntha; posanam — maintenance; tat-anugrahah — His causeless mercy;
manvantarani — the reign of the Manus; sat-dharmah p e r f ect occupational duty;
utayah — impetus to work; karma-vasanah — desire for fruitive work.

The right situation for the living entities is to obey the laws of the Lord and thus
be in perfect peace of mind under the protection of the Supreme Personality of
Godhead. The Manus and their laws are meant to give right direction in life. The
impetus for activity is the desire for fruitive work. (0)

avataranucaritam
hares casyanuvartinam
pumsam isa kathah p-rokta
nanakhy anopabrmhi tah

avatara in c arnation of Godhead; anucaritam — activities; hareh — of the Personality

of Godhead; ca — also; asya — of His; anuvartinam — followers; pumsam — of the
persons; isa-kathah — the science of God; proktah i s s a id; nana — various;
akhyana — narrations; upabrmhitah — described.

The science of God describes the incarnations of the Personality of Godhead and
His different activities together with the activities of His great devotees. (5)
 nirodho 'syanusayanam
atmanah saha saktibhih
muktir hitvanyatha rupam
sva ru-pena vyavasthitih
nirodhah t h e w i n d in g up of the cosmic manifestation; asya — of His;
anusayanam — the lying down of the purusa incarnation Maha-Visnu in mystic
slumber; atmanah — of the living entities; saha — along with; saktibhih — with the
energies; muktih l i b e r a t i on; hi tva — giving up; anyatha — otherwise; rupam — form;
sva-rupena — in constitutional form; vyavasthitih — permanent situation.

The merging of the living entity, along with his conditional living tendency, with
the mystic lying down of the Maha-Visnu is called the winding up of the cosmic
manifestation. Liberation is the permanent situation of the form of the living entity
after he gives up the changeable gross and subtle material bodies. (6)

02.10.07 Sukadeva Gosvamz to Maharaja Parzksit

abhasas ca nirodhas ca
yato 'sty adhyavasiyate
sa asrayah param brahma
paramatmeti sabdyate
abhasah the cosmic manifestation; ca — and; nirodhah — and its winding up; ca-
also; yatah — from the source; asti — is; adhyavasiyate become manifested; sah — He;
asrayah — reservoir; param — the Supreme; brahma B e i ng; paramatma — the
Supersoul; iti — thus; sabdyate — called.

The supreme one who is celebrated as the Supreme Being or the Supreme Soul is
the supreme source of the cosmic manifestation as well as its reservoir and
winding up. Thus He is the Supreme Fountainhead, the Absoulte Truth.

03.09.41-02 Garbhodakasayi Visnu to Brahma

purtena tapasa yaj sair
danair yoga samadhi-na
raddham nihsreyasam pumsam
mat pritis tat-tvavin matam -

purtena — by traditional good work; tapasa — by penances; yajsaih by sacrifices;

danaih — by charities; yoga by m y s t i cism; samadhina b y t r a n ce; raddham
success; nihsreyasam — ultimately beneficial; pumsam — of the human being; mat — of
Me; pritih — satisfaction; tat-tva-vit — expert transcendentalist; matam — opinion.
It is the opinion of expert transcendentalists that the ultimate goal of performing
all traditonal good works, penances, sacrifices, charities, mystic activities, trances,
etc, is to invoke My satisfaction. (01)

aham atmatmanam dhatah

presthah san preyasam api
ato mayi ratim kuryad
dehadir yat kr-te priyah
aham — I am; atma — the Supersoul; atmanam — of all other souls; dhatah — dsrector;
presthah — the dearest; san — being; preyasam — of all dear things; api — certainly;
atah — therefore; mayi — unto Me; ratim — attachment; kuryat — one should do; deha-
adih — the body and mind; yat-krte — on whose account; priyah — very dear.

I am the Supersoul of every indidividual. I am the supreme director and the

dearest. People are wrongly attached to the gross and subtle bodies, but they
should be attached to Me only. (92)

00.29.51 ¹ r a d a M un i to King Pracznabarhi

sa v ai priy atamas catma
yato na bhayam anv api
iti veda sa vai vidvan
yo vidvan sa gurur harih
sah — He; vai — certainly; priya-tamah — the most dear; ca — also; atma — Supersoul;
yatah — from whom; na — never; bhayam — fear; anu li t t le; api — even; iti — thus; veda-
(one who) knows; sah — he; vai — certainly; vidvan e d u c a t ed; yah — he who;
vidvan — educated; sah — he; guruh — spiritual master; harih — not different from the
Lord.

One who is engaged in devotional service has not the least fear in material
existence. This is because the Supreme Personality of Godhead is the Supersoul
and friend of everyone. One who knows this secret is actually educated, and one
thus educated can become the spiritual master of the world. One who is an
actually bona fide spiritual master, representative of Krsna, is not different from
Krsna.

09.00.66 Lord ¹ r a y a n a to Durvasa Muni

mayi ni rbaddha hrday ah-
sadhavah sama darsanah-
vase kurvanti mam bhaktya
 sat s-triyah sat patim yatha
mayi — unto Me; nirbaddha-hrdayah — firmly attached in the core of the heart;
sadhavah — the pure devotees; sama-darsanah — who are equal to everyone; vase-
under control; kurvanti — they make; mam — unto Me; bhaktya — by devotional
service; sat-striyah — chaste women; sat-patim — unto the gentle husband; yatha — as.

As chaste women bring their gentle husbands under control by service, the pure
devotees, who are equal to everyone and completely attached to Me in the core of
the heart, bring Me under their full control.

07.05.10 Prahlada Maharaja to Sanda and Amarka

yatha bhramyatyayo brahman
svayam akarsa san-nidhau
thata me bhidyate cetas
cakra pan-er yadrcchaya
yatha j ust as; bhramyati — moves; ayah — iron; brahman — 0 brahmanas; svayam-
itself; akarsa — of a magnet; sannidhau — in the proximity; thata — similarly; me — my;
bhidyate — is changed; cetah c o n sciousness; cakra-paneh — of Lord Visnu, who has
a disc in His hand; yadrcchaya — simply by the will.

0 brahmanas [teachers], as iron attracted by a magnetic stone moves automatically

toward the magnet, my consciousness, having been changed by His will, is
attracted by Lord Visnu, who carries a disc in His hand. Thus I have no
independence.

03.15.43 Brahma to the Demigods

tasyaravinda nayanas-ya padaravinda
kisj a2ka misra t-u2asi m-akara-nda vayuh-
antar gatah s-va vivaren-a cakara tesam
sanksobham aksarajusam api citta tanvoh -
tasya — of Him; aravinda-nayanasya — of the lotus-eyed Lord; pada-aravinda of the
lotus feet; kisjalka — with the toes; misra — mixed; tulasi — the tulasi leaves;
makaranda f r a g r ance; vayuh — breeze; antah-gatah — entered within; sva-vivarena-
through their nostrils; cakara — made; tesam — of the Kumaras; sanksobham
agitation for change; aksara jusam — attached to impersonal Brahman realization;
api — even though; citta-tanvoh — in both mind and body.

When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet
of the Personality of Godhead entered the nostrils of those sages, they experienced
a change both in body and in mind, even though they were attached to the
impersonal Brahman understanding.
0 3.15.50 The Four Kumaras to Lord ¹ r a y a n a
praduscakartha yad idam puruhuta rupam
tenesa nirvrtim avapur alam drso nah
tasma idam bhagavate nama id vidhema
yo 'natmanam durudayo bhagavan pratitah

praduscakartha — You have manifested; yat w h i c h ; i da m t h i s ;p u r u h u ta — 0

greatly worshiped; rupam e t e r n al fo rm; tena b y t h a t f o rm ; isa — 0 Lord;
nirvrtim — satisfaction; avapuh — obtained; alam so m u ch ; drsah — vision; nah — our;
tasmai — unto Him; idam t h i s ; b h agavate u n t o t h e Supreme Personality of
Godhead; namah — obeisances; it — only; vidhema — let us offer; yah — who;
anatmanam — of those who are less intelligent; durudayah c a n n o t be seen;
bhagavan — the Supreme Personality of Godhead; pratitah — has been seen by us.

0 Lord, we therefore offer our respectful obeisances unto Your eternal form as the
Personality of Godhead, which You have so kindly manifested before us. Your
supreme, eternal form cannot be seen by unfortuante, less intelligent persons, but
we are so much satisfied in our mind and vision to see it.

10.87.38 The Personified Vedas to Maha-Visnu

sa yad aj aya tv aj am anusayita gunams caj usan
bhajati sarupatam tad anu mrtyum apeta bhaga-h
tvam utaj ahasi tam ahir iva tvacam atta bhago-
mahasi mahiyase 'sta gunite '-parimeya bhaga-h

sah he (the individual living entity); yat b e c a u se; ajaya b y t h e in fl u e nce of the
m aterial energy; tu b u t ; a ja m t h a t m a t e r ial energy; anusayita l i e s d own n ex t
to; gunan he r q u a l i t i es; ca a n d ; j u sa n a s s u m i n g ; bhajati h e t a k e s on; sa-
r upatam f o r m s resembling (the qualities ofnature); tat-anu f o l l owing that;
m rtyum d e a th ; apeta d e p r i v ed; bhagah o f h i s assets; tvam Y o u ; ut a o n t h e
o ther hand; jahasi l e ave aside; tam h e r ( t h e m a t erial energy); ahih a s n a k e ;
iva as if; tvacam i t s ( o l d , d i scarded) skin; atta-bhagah e n d o w ed w ith all
assets; mahasi in Y our spir i tual powers; mahiyase Yo u are glorified; asta-
gunite e i g h t f o ld; aparimeya u n l i m i t e d ; bhagah w h o s e greatness.

The illusory material nature attracts the minute living entity to embrace her, and
as a result he assumes forms composed of her qualities. Subsequently, he loses all
his spiritual qualities and must undergo repeated deaths. You, however, avoid the
material energy in the same way that a snake abandons its old skin. Glorious in
Your possession of eight mystic perfections, You enjoy unlimited opulences.
0 3.15.08 The Four Kumaras to Lord ¹ r a y a n a
natyantikam viganayanty api te prasadam
kimv anyad arpita b-hayam bhruva unnayais te
ye nga tvad a-nghri sa-rana bhavatah kathayah
kirtanya ti-rtha ya-sasah kusala rasaj nah
na not; atyantikam — liberation; viganayanti — care for; api — even; te — those;
prasadam be n edictions; kim u — what to speak; anyat o t h e r m a t erial
happinesses; arpita — given; bhayam f e a r fulness; bhruvah o f t h e ey ebrows;
unnayaih b y th e r aising; te — Your; ye — those devotees; anga — 0 Supreme
Personality of Godhead; tvat Y o u r ; an ghr i l o t u s f e et; saranah — who have taken
shelter; bhavatah — Your; kathayah — narrations; kirtanya — worth chanting; tirtha-
pure; yasasah gl o r i es; kusalah v e r y e x p ert; rasa jnah — knowers of the mellows
or humors.

Persons who are very expert and most intelligent in understanding things as they
are engaged in hearing narrations of the auspicious activities and pastimes of the
Lord, which are worth chanting and worth hearing. Such persons do not care even
for the highest material benediction, namely liberation, to say nothing of other less
important benedictions like the material happiness of the heavenly kingdom.

11.13.35 Hamsa-avatara to the Four Kumaras

drstim tatah pratinivartya nivrtta trsnas-
tusnim bhaven nij a sukhan-ubhavo nirihah
sandrsyate kva ca yadidam avastu buddh-ya
tyaktam bhramaya na bhavet smrtir a nipata-t

drstim si g h t; tatah fr o m t h a t i l l u s i o n;pratinivartya pu l l i n g a w a y;nivrtta

ceased; trsnah ma t e r ial hankering; tusnim si l e n t ; bhavet on e s h o u ld become;
nija on e 's own (of the soul);sukha ha p p i n e s s;anubhavah pe r c e iving;
nirihah wi t h o u t m a t e rial activities;sandrsyate is o b s erved;kva ca s o m e t i m e s;
yadi if; idam th i s m a t e rial world; avastu of n o t b e i ng reality;buddhya b y t h e
consciousness; tyaktam gi v e n u p; bhramaya fu r t h e r i l l u s i o n;na no t ; bh a v e t
may become; smrtih re m e m b r a nce;a nipatat u- n t il g iv i ng up the material body.

Having understood the temporary illusory nature of material things, and thus
having pulled one s vision away from illusion, one should remain without material
desires. By experiencing the happiness of the soul, one should give up material
speaking and activities. If sometimes one must observe the material world, one
should remember that it is not ultimate reality and therefore one has given it up.
By such constant rememberance up till the time of death, one will not again fall
into illusion.
11.13.36-37 Hamsa-avatara to the Four Kumaras
deham ca nasvaram avasthitam utthitam va
siddho na pasyati yato 'dhyagamat svarupam
daivad apetam atha daiva va-sad upetam
vaso yatha parikrtam madira m-adandhah
deham the material body; ca a l s o ; nasvaram to b e d e s troyed;avasthitam
seated; utthitam ri s e n; va or ; si d d h ah on e w h o is p e rfect;na pasyati d o e s n o t
see; yatah be c ause;adhyagamat he h as achieved;sva ru-pam hi s actual
spiritual identity; daivat by d e s t i n y;apetam de p a r t e d;atha or t h u s ; da iva o f
destiny; vasat by t he contro l; upetam ac h i e v e d;vasah cl o t h e s;yatha j u s t a s ;
parikrtam pl a c ed on the body;madira of l i q u o r ; ma da by t h e i n t o x i c a t ion;
andhah blinded.

Just as a drunken man does not notice if he is wearing his coat or shirt, similarly,
one who is perfect in self-realization and who has thus achieved his eternal
identity does not notice whether the temporary body is sitting or standing. Indeed,
if by God's will the body is finished or if by God's will he obtains a new body, a
self-realized soul does not notice, just as a drunken man does not notice the
situation of his outward dress. (36)

deho 'pi daiva vasa -gah k-halu karma yavat

svarambhakam pratisamiksata eva sasuh
tam sa prapa-scam adhirudha sama-dhi yogah-
svapnam punar na bhaj ate pratibuddha vastu-h
dehah the body;api even;daiva of the Supreme;vasa gah -under the control;
khalu in d e e d; karma th e c h a in of fru i t i ve activities; yavat as l o ng as;sva
arambhakam th a t w h i ch ini t i a tes or perpetuates itself;pratisamiksate go e s on
living and waiting; eva ce r t a i n l y;sa asuh a- long with the vital air and senses;
tam th at (body); sa prapas-cam wi t h i ts variety ofm a n i f estations; adhirudha
highly situated; samadhi th e s t a ge of perfection;yogah in t h e yo ga system;
svapnam ju st like a dream; punah ag a i n;na bhaj ate do e s not worship or
cultivate; pratibuddha on e w ho is enlightened;vastuh in t h e s up r e me reality.

The material body certainly moves under the control of supreme destiny and
therefore must continue to live along with the senses and vital air as long as one's
karma is in effect. A self- realized soul, however, who is awakened to the absolute
reality and who is thus highly situated in the perfect stage of yoga, will never again
surrender to the material body and its manifold manifestations, knowing it to be
just like a body visualized in a dream. (37)

11.10.20 SrI. Krsna to Uddhava

vag gadgada dravate yasya cittam
 rudaty abhiksnam hasati kvacic ca
vilajj a udgayati nrtyate ca
mad b-hakti y-ukto bhuvanam punati
vak sp e ech;gadgada ch o k e d up; dravate me l t s ;yasya of w h o m ; ci t t am the
heart; rudati cr i e s; abhiksnam ag a in and again;hasati la u g h s;kvacit
sometimes; ca al so; vilajjah as h a m e d;udgayati si n g s o ut lo u d l y;nrtyate
dances; ca also; mat bh-akti yu-ktah on e f i x ed in devotional service to Me;
bhuvanam th e u ni v e rse;punati p u r i f i e s .

A devotee whose speech is sometimes choked up, whose heart melts, who cries
continually and sometimes laughs, who feels ashamed and cries out loudly and
then dances — a devotee thus fixed in loving service to Me purifies the entire
universe.

02.09.09-10 Sukadeva Gosvami to Maharaja Pariksit

tasmai sva loka-m bhagavan sabhaj itah
sandarsayam asa param na yat para-m
vyapeta sank-lesa vim-oha sadh-vasam
sva drst-avadbhir purusair abhistutam

t asmai u nt o h im ; sva-lokam — His own planet or abode; bhagavan t h e

Personality of Godhead; sabhajitah — being pleased by the penance of Brahma;
sandarsayam asa — manifested; param — the supreme; na — not; yat — of which; param-
further supreme; vyapeta — completely given up; sanklesa — five kinds of material
afflictions; vimoha w i t h o u t i l l u s i on; sadhvasam — fear of material existence; sva-
drsta-vadbhih — by those who have perfectly realized the self; purusaih — by persons;
abhistutam w o r s h i ped by.

The Personality of Godhead, being thus very much satisfied with the penance of
Lord Brahma, 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 kinds of miseries and fear of illusory existence. (9)

pravartate yatra rajas tamas tayoh

sattvam ca misram na ca kala vikram-ah
na yatra maya kim utapare harer
anuvrata yatra surasurarcitah

pravartate — prevail; yatra — wherein; rajah tamah — the modes of passion and
ignorance; tayoh — of both of them; sattvam — the mode of goodness; ca — and;
misram — mixture; na — never; ca — and; kala — time; vikramah — influence; na — neither;
yatra — therein; maya — illusory, external energy; kim — what; uta — there is; apare-
others; hareh — of the Personality of Godhead; anuvratah — devotees; yatra — wherein;
sura by the demigods; asura — and the demons; arcitah — worshiped.

In that personal abode of the Lord, the material modes of ignorance and passion
do not prevail, nor is there any of their influence in goodness. 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. (10)

02.09.13-10 Sukadeva Gosvaml to Maharaja Parlksit

bhrajisnubhir yah parito viraj ate
2asad vi-manava2ibhir mahatmanam
vidyotamanah pramadottamadyubhih
savidyud abhrava2ibhir yatha nabhah

bhrajisnubhih — by the glowing; yah — the Vaikunthalokas; paritah — surrounded by;

virajate — thus situated; lasat — brilliant; vimana a i r p l a n es; avalibhih — assemblage;
maha-atmanam of the great devotees of the Lord; vidyotamanah — beautiful like
lightning; pramada — ladies; uttama — celestial; adyubhih — by complexion; sa-
vidyut — with electric lightning; abhravalibhih — with clouds in the sky; yatha — as it
were; nabhah — the sky.

The Vaikuntha planets are also surrounded by various airplanes, all glowing and
brilliantly situated. These airplanes belong to the great mahatmas or devotees of
the Lord. The ladies are as beautiful as lightning because of their celestial
complexions, and all these combinded together appear just like the sky decorated
with both clouds and lightning. (13) <not incl in Beng>

srlr yatra rupiny urugaya paday-oh

karoti manam bahudha vibhutibhih
prenkham sri ta y a kusumakaranugai r
vigIyamana priya karma -gayatl
srih — the goddess of fortune; yatra — in the Vaikuntha planets; rupini — in her
transcendental form; urugaya — the Lord, who is sung ofby the great devotees;
padayoh — under the lotus feet of the Lord; karoti — does; manam — respectful
services; bahudha — in diverse paraphernalia; vibhutibhih — accompanied by her
personal associates; prenkham — movement of enjoyment; srita — taken shelter of;
y a — who; kusumakara — spring; anugaih — by the black bees; vigiyamana b e i n g
followed by the songs; priya-karma a c t i v i t ies of the dearmost; gayati — singing.

The goddess of fortune in her transcendental form is engaged in the loving service
of the Lord's lotus feet, and being moved by the black bees, followers of spring, she
is not only engaged in variegated pleasure-service to the Lord, along with her
constant companions — but is also engaged in singing the glories of the Lord s
activities. (10)

<02.09. 15>
 dadarsa tatrakhila s-atvatam patim
sriyah patim yajna patimjagat patim
sunanda n-anda p-rabalarhanadibhih
sva p-arsadagraih parisevitam vibhum

dadarsa — Brahma saw; tatra — there (in Vaikunthaloka); akhila — entire; satvatam — of
the great devotees; patim — the Lord; sriyah — of the goddess of fortune; patim — the
L ord; yajna — of sacrifice; patim t h e L o r d ; jagat — of the universe; patim t h e Lord;
sunanda — Sunanda; nanda — Nanda; prabala Prabala; arhana — Arhana; adibhih — by
them; sva-parsada — own associates; agraih — by the foremost; parisevitam — being
served in transcendental love; vibhum — the great Almighty.

Lord Brahma saw in the Vaikuntha planets the Personality of Godhead, who is the
Lord of the entire devotee community, the Lord of the goddess of fortune, the
Lord of all sacrifices, and the Lord of the universe, and who is served by the
foremost servitors like Nanda, Sunanda, Prabala and Arhana, His immediate
associates.

11.12.10-11 Srz Krsna to Uddhava

ramena sardham mathuram pranite
svaphalkina mayy anurakta citta-h
vigadha bhav-ena na me viyoga
tivradhayo 'nyam dadrsuh sukhaya
ramena wi t h B alarama; sardham wi t h ; ma t h u ram t o t h e c i ty of Ma t h u r a ;
pranite when brought; svaphalkina by A k r u r a ; mayi My s e l f ;an u rakta
constantly attached; cittah th o s e who se consciousness was; vigadha ex t r e m e ly
deep; bhavena by l o v e; na no t ; me th a n M e ; vi y o ga of s e p a r a tion;tivra
intense; adhayah wh o w e re experiencing mental distress, anxiety;anyam o t h e r ;
dadrsuh th ey saw;sukhaya th a t c o u ld ma ke them happy.

The residents of Vrndavana, headed by the gopis, were always completely attached
to Me with deepest love. Therefore, when my uncle Akrura brought my brother
Balarama and Me to the city of Mathura, the residents of Vrndavana suffered
extreme mental distress because of separation from Me and could not find any
other source of happiness. (10)

tas tah ksapah presthatamena nita

mayaiva vrndavana gocaren-a
ksanardha vat tah p-unar anga tasam
hina maya kalpa sama ba-bhuvuh

tah tah all t h o s e; ksapah ni g h t s ;prestha tamena -with the most dearly beloved;
nitah sp e n t; maya wi t h M e ; eva in d e e d ;vr n davana in V r n d a v a n a;go
carena who c an be known; ksana a m o m e n t ;ar d ha vat li k e-half; tah t h o s e
very nights; punah ag a i n; anga de a r U d d h a va;tasam fo r t h e go pis; hmah
bereft; maya of Me;kalpa a day of Brahma (%,320,000,000 years);
samah
equal to; babhuvuh be c a me.

Dear Uddhava, all of those nights that the gopis spent with Me, their most dearly
beloved, in the land of Vrndavana seemed to them to pass in less than a moment.
Bereft of My association, however, the gopis felt that those same nights dragged on
forever, as if each night were equal to a day of Brahma. (11)

05.06.18 Sukadeva Gosvamt to Maharaja Partksit

rajan patir gurur alam bhavatam yadunam
daivam priyah kula pat-ih kva ca kinkaro vah
astv evam anga bhagavan bhajatam mukundo
muktim dadati karhicit sma na bhakti yog-am
rajan — 0 my dear King; patih — maintainer; guruh — spiritual master; alam — certainly;
bhavatam — of you; yadunam — the Yadu dynasty; daivam — the worshipable Deity;
priyah — very dear friend; kula-patih t h e m a s ter of the dynasty; kva ca — sometimes
even; kinkarah — servant; vah — of you (the Pandavas); astu — to be sure; evam — thus;
anga — 0 King; bhagavan — the Supreme Personality of Godhead; bhajatam — of those
devotees engaged in service; mukundah — the Lord, the Supreme Personality of
G odhead; muktim — liberation; dadati — delivers; karhicit — at any time; sma i n d e e d ;
na — not; bhakti-yogam l o v i n g d e votional service.

Sukadeva Gosvami continued: My dear King, the Supreme Person, Mukunda, is

actually the maintainer of all the members of the Pandava and Yadu dynasties. He
is your spiritual master, worshipable Deity, friend, and the director of your
activities. To say nothing of this, He sometimes serves your family as a messenger
or servant. This means He worked just as ordinary servants do. Those engaged in
getting the Lord s favor attain liberation from the Lord very easily, but He does not
very easily give the opportunity to render direct service unto Him.

10.07.03 Gopts to Uddhava

tah kim nisah smarati yasu tada priyabhir
vrndavane kumuda kunda -sasanka -ramye-
reme kvanac carana -nupura -rasa go-sthya-m
asmabhir idita manoj sa -kathah -kadacit
t ah th o se; kim w h e t h e r ; n i sah n i g h t s ; smarati H e r e m e m b e rs; yasu i n
w hich; tada t h en ; pr i y abhi h w i t h H i s b e l o ved girlfriends; vrndavane i n t h e
Vrndavana forest; kumuda b e c a use of the lotuses; kunda a n d j a s m i n es;
s asanka and because of the moon; ramye a t t r a c t i ve; reme H e e n j o y e d ;
k vanat j i n g l i ng; carana-nupura ( w h e r e ) th e ankle bells; rasa-gosthyam i n t h e
p arty of the rasa dance; asmabhih w i t h u s ; i d it a g l o r i f i e d ; manojsa c h a r m i n g ;
k athah t o p i cs about whom; kadacit ever.

Does He recall those nights in the Vrndavana forest, lovely with lotus, jasmine and
the bright moon. As we glorified His charming pastimes, He enjoyed with us, His
beloved girlfriends, in the circle of the rasa dance, which resounded with the
music of ankle bells.

CHAPTER EIGHTEEN
The Perfection of the Mellow of Pure LoveThe Glories of Rasa
siddha prema ra-sal rasa m-ahima

01.09.33 Bhzsmadeva speaks about Krsna

tri bhu-vana ka-manam tamala va-rnam
ravi ka-ra gau-ra var-a am-baram dadhane
vapur a2aka ku2-avrtananabj am
vij aya sak-he ratir astu me 'navadya
tri bhu-vana th r ee statuses of planetary systems;kamanam th e m o st desirable;
tamala var-nam bl u i sh like the tamala tree;ravi kar-a sun r a ys;gaura g o l d e n
color;varambaram glittering dress;dadhane one who wears;vapuh body;
a2aka ku2a -avrt-a covered with paintings of sandalwood pulp; anana abj a-m face
like a lotus; vijaya sakh-e un to t he friend of Arjuna; ratih astu ma y a t t r a ction be
reposed upon Him; me my ; an a v adya wi t h o u t d e s i re for fruitive results.

Sri Krsna is the intimate friend of Arjuna. He has appeared on this earth in His
transcendental body, which resembles the bluish color of the tamala tree. His body
attracts everyone in the three planetary systems [upper, middle, lower]. May His
glittering yellow dress and His lotus face, covered with paintings of sandalwood
pulp, be the object of my attraction, and may 1 not desire fruitive results.

01.09.01-02 Bhtsmadeva speaks about Krsna

muni gana n-rpa v-arya -sankul-e 'ntah
sadasi yudhisthira raj asuy-a esam
arhanam upapeda iksaniyo
mama drsi gocara -esa avir atma

muni gana -the great learned sages; nrpa varya -the great ruling kings; sankule
in the great assembly of; antah sadasi -conference; y udhisthira o f E m p e r o r
Yudhisthira; raj a suye a-royal performance of sacrifice; esam of a ll t he great
elites; arhanam re s p ectful worship;upapeda re c e i ved;iksaniyah th e o b j e ct of
attraction; mama my ; dr si si g h t ;go c arah wi t h i n t h e v i ew of;esah avih
personally present; atma t h e s o u l .

At the Rajasuya-yajna [sacrifice] performed by Maharaja Yudhisthira, there was the

greatest assembly of all the elite men of the world, the royal and learned orders,
and in that great assembly Lord Sri Krsna was worshiped by one and all as the
most exalted Personality of Godhead. This happened during my presence, and 1
remembered the incident in order to keep my mind upon the Lord. (01)
 tam imam aham aj am sarira b-haj am
hrdi hrdi dhisthitam atma k-a/pitanam
pratidrsam iv a nai kadharkam ekam
samadhi ga-to 'smi vidhuta bh-eda m-ohah
tam th at Personality of Godhead;imam no w p r e s e nt before me;aham I ;
aj am the unborn; sarira bh-aj am of t he conditioned soul; hrdi i n t h e h e a r t ;
hrdi in t he h eart;dhisthitam si t u a t e d;atma th e S u p e rsoul;ka/pitanam o f t h e
speculators; pratidrsam in e v e ry direction;iva li k e ; na ekadha n o t o n e ;
arkam th e s un; ekam on e o n l y; samadhi gat-ah asmi I h a ve undergone trance
in meditation; vidhuta be i n g f r e ed from;bheda mo-hah mi s c o nception of duality.

Now I can meditate with full concentration upon that one Lord, Sri Krsna, now
present before me because now I have transcended the misconceptions of duality
in regard to His presence in everyone's heart, even in the hearts of the mental
speculators. He is in everyone's heart. The sun may be perceived differently, but
the sun is one. (W2)

01.10.26,28 The Ladies of Hastinapura Talk of Krsna

aho a2am s2aghyatamam yadoh ku2am
aho alam punyatamam madhrvanam
yad esa pumsam rsabhah sriyah patih
sva janmana cankramanena cancati

aho oh; a2am ve r i l y; s2aghya tamam -supremely glorified; yadoh of King

Yadu; ku2am dy n a sty; aho oh ; al am ve r i l y ;pu n ya tamam -s u p r e m e ly virtuous;
madhorvanam th e l a nd of Mathura;yat be c a u s e;esah th i s ; pumsam o f a ll t h e
livingbeings; rsabhah su p r e m e l e a der;sriyah of t h e g o d d ess offortune;patih
husband; sva janmana by His appearance; cankramanena by crawling; ca
ancati gl o r i e s.

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, has taken His birth and wandered in His childhood. (26)

nunam vrata snana h-utadne-svarah

samarcito hy asya grhita panibhih-
pibanti yah sakhy adharamrtam muhur
vraj a striyah sa-mmumuhur yad asayah-
nunam ce r t ainly in the previous birth; vrata vo w ; sn a na ba t h ; hu ta s a c r i f i c e
in the fire; adina by a ll t h e se;isvarah th e P e r sonality of Godhead;samarcitah
perfectly worshiped; hi ce r t a i n l y;asya His; grhita panibhih -by the married
wives; pibanti re l i s h e s;yah those who; sakhi 0 fr i e n d ;ad hara amrtam t h e
nectar from His lips; muhuh again and again; vraj a s-triyah th e d a msels of
Vrajabhumi; sammu muhuh often fainted; yat a-sayah ex p e cting to be favored in
that way.

0 friends, just think of His wives, whose hands He has accepted. How they must
have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the
universe to constantly relish now the nectar from His lips jby kissing]. The
damsels of Vrajabhumi would often faint just by expecting such favors. (28)

01.11.7-9 Citizens of Dwaraka Pray to Krsna

bhavaya nas tvam bhava visva bha-vana
tvam eva matatha suhrt pati-h pita
tvam sad gur-ur nah paramam ca daivatam
yasyanuvrttya krtino babhuvima
bhavaya fo r w e l f are;nah fo r u s ; tv am Yo u r L o r d s h i p;bhava ju s t b e c o me;
visva bha-vana the creator of the universe;tvam Yo u r L o r d s h i p;eva c e r t a i n l y ;
mata mo t h e r; atha as a l s o;suhrt we l l - w i s h e r;patih hu s b a n d;pita f a t h e r ;
tvam Yo ur Lor d s hip; sat guru-h sp i r i t u al master;nah ou r ; pa r a mam t h e
supreme; ca and; daivatam wo r s h i p a b le Deity;yasya wh o s e ;anuvrttya
following in the footsteps; krtinah su c c e ssful;babhuvima we h a ve become.

0 creator of the universe, You are our mother, well-wisher, Lord, father, spiritual
master and worshipable Deity. By following in Your footsteps we have become
successful in every respect. We pray, therefore, that You continue to bless us with
Your mercy. (7)

aho sanatha bhavata sma yad vayam

traivistapanam api dura darsan-am
prema smita -snigdh-a niriksa-nananam
pasyema rupam tava sarva saubha-gam

aho oh, it is our good luck; sa nathah -to be under the protection of the master;
bhavata by Your good self; sma as we have become;yat vayam as we are;
traivista panam -of the demigods;api al s o ; dura darsana-m ve ry rarely seen;
prema smita -smiling with love; snigdha affectionate; niriksana ananam -face
lookingin that m o de; pasyema le t u s l o o k ; ru p am be a u t y ;ta va Yo u r ; s a r v a
all; saubhagam au s piciousness.

Oh, it is our good luck that we have come again today under Your protection by
Your presence, for Your Lordship rarely visits even the denizens of heaven. Now it
is possible for us to look into Your smiling face, which is full of affectionate
glances. We can now see Your transcendental form, full of all auspiciousness. (8)
 yarhy ambuj aksapasasara bho bhavan
kurun madhun vatha suhrd d-idrksaya
tatrabda k-oti p-ratimah ksano bhaved
ravim vinaksnor iva nas tavacyuta
yarhi wh e n e v e r;ambuj a a-ksa 0 lo t u s - e yed one;apasasara You go away; bho
oh; bhavan Yourself; kurun th e d e s cendants of King Kuru;madhun t h e
inhabitants of Mathura (Vrajabhumi); va ei t h e r ;at ha th e r e f o r e;suhrt
didrksaya fo r m e e ting them;tatra at t h a t t i m e;abda ko-ti mi l l i o n s of years;
pratimah li k e ; ks anah moments; bhavet be c o mes;ravim th e s u n; vin a
without; aksnoh of t he e yes;iva li k e t h a t; nah ou r s ;ta va Yo u r ; a c y u ta 0
infallible one.

0 lotus-eyed Lord, whenever You go away to Mathura, Vrndavana or Hastinapura

to meet Your friends and relatives, every moment of Your absence seems like a
million years. 0 infallible one, at that time our eyes become useless, as if bereft of
sun. (9)

01.15.07 Arjuna to Maharaja Yudhisthira

yat sams-rayad drupada geha-m upagatanam
raj nam svayamvara muk-he smara durm-adanam
tejo hrtam khalu mayabhihatas ca matsyah
sajjikrtena dhanusadhigata ca krsna

yat by w h o se merciful; samsrayat by s t r e n g th; drupada geham - in the palace of

King Drupada; upagatanam al l t h o se assembled;raj nam of t he p ri n c es;
svayamvara mukh-e on the occasion of the selection of the bridegroom; smara
durmadanam all l u s ty in tho u g ht; tej ah po w e r; hr t am va n q u i s h e d;khalu a s i t
were; maya by m e; abhihatah pi e r c e d;ca al s o ;ma tsyah th e f i s h t arget;sajji
krtena by e quipping the bow; dhanusa by t h a t b ow also;adhigata ga i n e d;ca
also; krsna Draupadi.

Only by His merciful strength was I able to vanquish all the lusty princes
assembled at the palace of King Drupada for the selection of the bridegroom. With
my bow and arrow I could pierce the fish target and thereby gain the hand of
Draupadi.

01.15.11-12 Arjuna to Maharaja Yudhisthiras

yo nojugopa vana etya duranta krcchrad-
durvasaso 'ri racitad a-yutagra bhug yah-
sakanna sistam u-payujyayatas tri lokim -

trptam amamsta sa2i2e vinimagna sanghah-

yah one who; nah us ;j ugopa ga v e pro tection;vane fo r e s t;etya g e t t i n g i n ;

duranta da n g e rously;krcchrat tr o u b l e ;durvasasah of D u r v a sa Muni; ari
enemy; racitat fa b r i c a ted by;ayuta te n t h o u s a nd;agra bhuk on -e who eats
before; yah th a t p e rson;saka anna s-istam remnants of foodstuff; upajyuj a
having accepted; yatah be c a use;tri l-okim all the three worlds; trptam sa t i s f i ed;
amamsta th o u g ht wit h in t he min d; sa2i2e while in the water; vinimagna-
sanghah all merged into the water.

During our exile, Durvasa Muni, who eats with his ten thousand disciples,
intrigued with our enemies to put us in dangerous trouble. At that time He [Lord
Krsna], simply by accepting the remnants of food, saved us. By His accepting food
thus, the assembly of munis, while bathing in the river, felt sumptuously fed. And
all the three worlds were also satisfied. (11)

yat tej a-satha bhagavan yudhi sula pan-ir

vismapitah sagirij o stram adan nij am me
anye 'pi caham amunaiva kalevarena
prapto mahendra bha-vane mahad asa-nardham
yat by w h o s e;tej asa by i nf lu e n c e;atha at o n e t i m e;bhagavan th e p e r s onality
of god (Lord Siva); yudhi in t h e b a t t l e; sula pani-h on e w ho has a trident in his
hand; vismapitah as t o n i s hed;sa girij -ah al o ng with the daughter of the Himalaya
Mountains; astram we a p o n; adat aw a r d e d;nij am of h i s o w n; me u n t o m e ;
anye api so also others;ca an d ; ah am my s e l f ;amuna by t h i s ; eva d e f i n i t e l y ;
kalevarena by the body; praptah obtained;maha indra -bhav-ane in the house of
Indradeva; mahat gr e a t; assana ardh-am ha l f -elevated seat.

It was by His influence only that in a fight I was able to astonish the personality of
god Lord Siva and his wife, the daughter of Mount Himalaya. Thus he [Lord Siva]
became pleased with me and awarded me his own weapon. Other demigods also
delivered their respective weapon to me and in addition I was able to reach the
heavenly planets in this present body and was allowed a half-elevated seat. (12)

01.15.16,18,21 Arjuna to Maharaja Yudhisthira

yad dohsu m-a pranihitam guru bhisma -karna-
naptr trigarta -sa2ya s-aindha-va bah2ika-dyaih
astrany amogha mahima-ni nirupitani
nopasprsur nrhari dasam i-vasurani

yat under whose; dohsu pr o t e c tion of arms;ma pranihitam my s e l f being

situated; guru Dr o n a c a rya;bhisma Bh i s m a;karna Ka r n a ;na ptr Bh u r i s r a v a ;
trigarta Ki n g S usarma;sa2ya Sa lya;saindhava Ki n g J ayadratha;bah2ika
brother of Maharaja Santanu (Bhisma s father); adyaih et c . ;astrani w e a p o n s ;
amogha in v i n c i b le; mahimani ve r y p o w e r f u l;nirupitani ap p l i e d ;na n o t ;
upasprsuh to u c h e d; nrhari dasam -servitor of Nrsimhadeva (Prahlada); iva l i k e ;
asurani we a p o ns employed by the demons.

Great generals like Bhisma, Drona, Karna, Bhurisrava, Susarma, Salya, Jayadratha,
and Bahlika all directed their invincible weapons against me. But by His [Lord
Krsna's] grace they could not even touch a hair on my head. Similarly, Prahlada
Maharaja, the supreme devotee of Lord Nrsimhadeva, was unaffected by the
weapons the demons used against him. (16)

narmany udara ru-cira sm-ita so-bhitani

he partha he 'rj una sakhe kuru na-ndaneti
sanj alpitani nara de-va hrdi sp-rsani
smartur luthanti hrdayam mama madhavasya
narmani co n v e r sation in j okes;udara ta l k e d very frankly;rucira p l e a s i n g ;
smita sob-hitani de c o rated with a smiling face;he no t e of address;partha 0 son
of Prtha; he no t e of address;arj una Ar j u n a ; sakhe fr i e n d ; ku ru nan-dana s o n
of the Kuru dynasty; iti an d s o o n; sanjalpitani su c h c o n v e rsation;nara dev-a
0 King: hrdi he a r t ;sprsani to u c h i n g ;smartuh by r e m e m b e r i ng them;
luthanti ov e r w h e l ms;hrdayam he a r t a nd soul;mama my ; ma d h a vasya o f
Madhava (Krsna).

0 King. His jokings and frank talks were pleasing and beautifully decorated with
smiles. His addresses unto me as "0 son of Prtha, 0 friend, 0 son of the Kuru
dynasty", and all such heartiness are now remembered by me, and thus I am
overwhelmed. (18)

tad vai dhanus ta isavah sa ratho hayas te

so 'ham rathi nrpatayo yata anamanti
sarvam ksanena tad abhud asad Isa riktam-
bhasman hutam kuhaka raddh-am ivoptam usyam
tat th e same;vai ce r t a i n l y;dhanuh te th e s a me bow;isavah ar r o w s ;sah t h e
very same; rathah ch a r i o t; hayah te th e v e ry same horses;sah aham I am t h e
same Arjuna; rathi th e c h a r i o t - fighter;nrpatayah al l t he k i n g s;yatah w h o m ;
anamanti of f e r ed their respects;sarvam al l ; ks anena at a m o m e n t 's notice;
tat all t ho se;abhut be c a m e;asat us e l e ss;Isa be c a u se of the Lord;riktam
being void; bhasman as h e s;hutam of f e r i ng but t e r;kuhaka raddha-m m o n e y
created by magical feats; iva li k e t h a t; uptam so w n ; us yam i n b a r r e n l a n d .

I have the very same Gandiva bow, the same arrows, the same chariot drawn by the
same horses, and I use them as the same Arjuna to whom all the kings offered
their due respects. But in the absence of Lord Krsna, all of them, at a moment's
notice, have become null and void. It is exactly like offering clarified butter on
ashes, accumulating money with a magic wand or sowing seeds on barren land.
(21)

02.07.26 Brahma to Narada Muni

 bhumeh suretara varutha vimarditayah
k2esa v-yayaya ka2ayasita krsna kesah
j atah karisyati j ananupalaksya margah
karmani catma mahimopanibandhanani

bhumeh of t he entire world; sura it-ara ot h e r t h an godly persons;varutha

soldiers; vimarditayah di s t r e s sed by the burden;klesa mi s e r i e s;vyayaya f o r
the matter of diminishing; kalaya al o n g w i th H is ple nary expansion;sita kr-sna
not only beautiful but also black; kesah wi t h s u ch hairs;j atah ha v i n g appeared;
karisyati wo u l d ac t ; j a na pe o p l ein g e neral;anupalaksya ra r e ly to be seen;
margah pa t h; karmani ac t i v i t i e s;ca al s o ;atma ma-hima gl o r i es of the Lord
Himself; upanibandhanani i n r e l a t i on to.

When the world is overburdened by the fighting strength of kings who have no
faith in God, the Lord, just to diminish the distress of the world, descends with
His plenary portion. The Lord comes in His original form, with beautiful black
hair. And just to expand His transcendental glories, He acts extraordinarily. No
one can properly estimate how great He is.

02.07.27-33 Brahma to Narada Muni

tokenajiva hara-nam yad uluki kaya-s
trai masi-kasya ca pada sakato pavrttah
yad ringatantara gaten-a divi sprso-r va
unmulanam tv itaratharjunayor na bhavyam

tokena by a child;j iva haran-am ki l l i n g a living being;yat on e w h i c h ; ul u k i

kayah as sumed the giant body of a demon;trai masik-asya of o ne who is only
three months old; ca al s o;pada by t h e l e g; sakatah apavrttah tu r n e d o ver the
cart; yat on e w h o; ri n gata wh i l e c r a w l i n g;antara gaten-a be ing overtaken;
divi hi g h in t he sky; sprsoh to u c h i n g;va ei t h e r ;un mulanam up r o o t i n g ;t u
but; itaratha an y o ne else than;arjunayoh of t h e t wo a rju na trees;na bhavyam
was not possible.

There is no doubt about Lord Krsna's being the Supreme Lord, otherwise how was
it possible for Him to kill a giant demon like Putana when He was just on the lap
of His mother, to overturn a cart with His leg when He was only three months old,
to uproot a pair of arjuna trees, so high that they touched the sky, when He was
only crawling> All these activities are impossible for anyone other than the Lord
Himself. g7)

yad vai vrajevraja pasun vis-atoya pitan -

palams tv aiivayad anugraha drsti vrs-tya -

tac chuddhay-e ti visa viry-a vi2-o2ajih-vam

uccatayisyad uragam viharan hradinyam

yat one who; vai ce r t a i n l y;vraj e at V r n d a v ana;vraj a pasun th -e animals

thereof; visa toya po - isoned water;pitan th o s e w ho d ra nk;palan t h e c o w h e r d
men; tu al s o;ajivayat br o u g h t to l i f e;anugraha drsti me r c i f u l g la nce;vtstya
by the showers of; tat th a t ; suddhaye fo r p u r i f i c a tion; ati ex c e e d i n g ly;v isa-
virya hi g h ly p o t e nt poison;vilola lu r k i n g ji; h v am on e w h o h as such a tongue;
uccatayisyat se v e rely punished;uragam un t o t he s nake;viharan ta k i n g it as a
pleasure; hradinyam in the river.

Then also when the cowherd boys and their animals drank the poisoned water of
the River Yamuna, and after the Lord [in His childhood] revived them by His
merciful glance, just to purify the water of the River Yamuna He jumped into it as
if playing and chastised the venomous Kaliya snake, which was lurking there, its
tongue emitting waves of poison. Who can perform such herculean tasks but the
Supreme Lord> (28)

tat karma divyam iva yan nisi nihsayanam

davagnina suci van-e paridahyamane
unnesyati vraj am ato vasitanta kala-m
netre pidhapya sabalo 'nadhigamya viry-ah
tat th a t; karma ac t i v i t y ;divyam su p e r h u m a n;iva li k e ; ya t wh i c h ; ni s i at
night; nihsayanam sl e e ping carefreely;dava agni-na by t he glare of the forest
fire; suci vane -in the dry forest;paridahyamane be i ng set ablaze;unnesyati
would deliver; vrajam al l t h e i n h a b itants of Vraja;atah he n c e ;avasita s u r e l y ;
anta kalam -last moments of life; netre on t h e e yes;pidhapya s i m p l y b y
closing; sa bala -h along with Baladeva;anadhigamya un f a t h o m a ble;viryah
prowess.

On the very night of the day of the chastisement of the Kaliya snake, when the
inhabitants of Vrajabhumi were sleeping carefreely, there was a forest fire ablaze
due to dry leaves, and it appeared that all the inhabitants were sure to meet their
death. But the Lord, along with Balarama, saved them simply by closing His eyes.
Such are the super human activities of the Lord. (29)

grhnita yad yad upabandham amusya mata

sulbam sutasya na tu tat tad amusya mati
yaj j rmbhato 'syavadane bhuvanani gopi
samviksya sankita manah p-ratibodhitasit

grhnita by t a k i ng up;yat yat wh a t s o e v er;upabandham ropes for tying;

amusya Hi s; mata mo t h e r ; s ulbam r o p e s ;sutasya of h e r s on; na no t ; t u
however; tat tat by a nd b y; amusya Hi s ; ma ti wa s s u f f i c i e nt;yat t h a t w h i c h ;
jrmbhatah op e n i ng t he mouth;asya of H i m ; va d a ne i n t h e m o u t h ;
bhuvanani th e w o r l d s;gopi th e c o w h e rd woma n;samviksya so s e eing it;
sankita manah d- oubtful in min d;pratibodhita co n v i n c ed in a different way;
asit wa s so done.

When the cowherd woman [Krsna's foster mother, Yasoda] was trying to tie the
hands of her son with ropes, she found the rope to be always insufficient in length,
and when she finally gave up, Lord Krsna, by and by, opened His mouth, wherein
the mother found all the universes situated. Seeing this, she was doubtful in her
mind, but she was convinced in a different manner of the mystic nature of her son.
(30)

nandam ca moksyati bhayad varunasya pasad

gopan bilesu pihitan maya su-nuna ca
ahny aprtam nisi sayanam atisramena
2okam vikuntham upanesyati goku2am sma
nandam un t o N a n da (the father of Krsna); ca a l s o; moksyati sa v e s;bhayat
from the fear of; varunasya of V a r u n a, the demigod of water;pasat f r o m t h e
clutches of; gopan th e c ow h e rd men;bilesu in t h e c a ves of the mountain;
pihitan pl a c e d;maya sun-una by t he son of Maya; ca a l s o; ahni aprtam b e i n g
very engaged during the daytime; nisi at n i g h t ; sayanam l y i n g d o w n ;
atisramena be c ause of hard labor;lokam pl a n e t;vikuntham th e s p i r i t u al sky;
upanesyati He a wa rded;gokulam th e h i g h e st planet;sma c e r t a i n l y .

Lord Krsna saved His foster father, Nanda Maharaja, from the fear of the demigod
Varuna and released the cowherd boys from the caves of the mountain, for they
were placed there by the son of Maya. Also, to the inhabitants of Vrndavana, who
were busy working during daytime and sleeping soundly at night because of their
hard labor in the day, Lord Krsna awarded promotion to the highest planets in the
spiritual sky. All these acts are transcendental and certainly prove without any
doubt His Godhood. (31)

gopair makhe pratihate vraj a viplava-ya

deve 'bhivarsati pasun krpaya riraksuh
dhartocchilindhram iva sapta dinani -sapta
varso mahzdhram anaghaika kare sa-2I2am

gopaih by the cowherd men;makhe in offering a sacrifice to the King of heaven;

pratihate be i ng hampered;vraja viplavay-a fo r d e vastating the whole existence
of Vrajabhumi, the land of Krsna's pastimes; deve by t he King ofh e a ven;
abhivarsati ha v i ng poured down heavy rain;pasun th e a n i m a ls; krpaya b y
causeless mercy upon them; riraksuh de s i r ed to protect them;dharta h e l d u p ;
ucchilmdhram up r o o t ed as an umbrella;iva ex a c t ly li ke that;s apta dinani-
continuously for seven days; sapta varsah a- lthough He was only seven years old;
mahidhram th e G o v a rdhana Hill;anagha wi t h o u t b e i ng tired;eka kare in- o n e
hand only; sa2I2am playfully.

When the cowherd men of Vrndavana, under instruction of Krsna, stopped

offering sacrifice to the heavenly King, Indra, the whole tract of land known as
Vraja was threatend with being washed away by constant heavy rains for seven
days. Lord Krsna, out of His causeless mercy upon the inhabitants of Vraja, held
up the hill known as Govardhana with one hand only, although He was only seven
years old. He did this to protect the animals from the onslaught of water. (32)

kridan vane nisi nisakara ra-smi ga-uryam

rasonmukhah kala pa-dayata mu-rcchitena
uddipita sm-ara ruj -am vraj a bh-rd va-dhunam
hartur harisyati siro dhanadanugasya

kridan wh i l e e ngaged in His pastimes;vane in t he f o r est of Vrndavana;nisi

nocturnal; nisakara th e m o o n; ra smi gau-ryam wh i t e m o o n s hi ne;rasa
unmukhah de s i ring to dance with;kala pad-ayata ac c o mpanied by sweet songs;
murcchitena and m e l o d ious music;uddipita aw a k e n e d;smara ruj a-m se xual
desires; vraja bhrt -the in h a bitants of Vrajabhumi; vadhunam of t h e w i v e s ;
hartuh of t he kid n a ppers;harisyati wi l l v a n q u i s h;sirah th e h e a d; dhanada
anugasya of t he follower of the rich Kuvera.

When the Lord was engaged in His pastimes of the rasa dance in the forest of
Vrndavana, enlivening the sexual desires of the wives of the inhabitants of
Vrndavana by sweet and melodious songs, a demon of the name Sankhacuda, a
rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the
Lord severed his head from his trunk. (33)

02.07.30-35 Brahma to Narada Muni

ye ca pralamba khara -dardu-ra kesy a-rista-
ma22ebha kamsa -yavan-ah kapi paund-rakadyah
anye ca sa2va ku2a b-a2va2-a dantav-akra
saptoksa samba-ra vidura-tha rukmi -mukhy-ah
ye va mrdhe samiti salina a-tta capah-
kamboj a matsya -kuru sr-nj aya -kaikaya-dyah
yasyanty adarsanam a2am ba2a partha -bhima-
vyaj ahvayena harina ni2ayam tadiyam

ye all those; ca t o t a l ly; pralamba th e d e m on named Pralamba;khara

Dhenukasura; dardura Ba k a s ura;kesi th e K e si demon;arista t h e d e m o n
Aristasura; ma22a a wrestler in the court of Kamsa; ibha Ku v a l a y apida;kamsa
the King of Mathura and maternal uncle of Krsna; yavanah th e k i n gs of Persia
and other adjoining places; kapi Dv i v i d a ;paundraka adyah -Paundraka and
others; anye ot h e r s; ca a s m u c h a s;salva Ki n g S a lva;kuj a Na r a k a sura;
ba2va2a King Balvala; dantavakra th e b r o t h er of Sisupala, a dead rival of Krsna's;
saptoksa Ki ng Saptoksa;sambara Ki n g S ambara;viduratha Ki n g V i d u r a t h a ;
rukmi mukhyah -the bro ther of Rukmini, the first queen of Krsna at Dvaraka;ye
all those; va ei t h e r;mrdhe in t h e b a t t l e field;samiti salinah - all very powerful;
atta capah we ll e quipped with bows and arrows;kamboj a th e K i ng of Kamboja;
matsya th e K i ng of Dvarbhanga;kuru th e s o ns of Dhrtarastra;srnjaya K i n g
Srnjaya; kaikaya a-dyah th e K i ng of Kekaya and others;yasyanti w o u l d a t t a i n ;
adarsanam im p e r s onal merging within the brahmajyoti; alam wh a t t o s p e ak of;
bala Ba ladeva, the elder brother of Krsna;partha Ar j u n a ; bh ima th e s e c o nd
Pandava;vyaj a a-hvayena by the false names;harina by Lord Hari;nilayam the
abode; tadiyam o f H i m .

All demonic personalities like Pralamba, Dhenuka, Baka, Kesi. Arista, Canura,
Mustika, Kuvalayapida elephant, Kamsa, Yavana, Narakasura and Paundraka, great
marshals like Salva, Dvivida monkey and Balvala, Dantavakra, the seven bulls,
Sambara, Viduratha and Rukmi, as also great warriors like Kamboja, Matsya, Kuru,
Srnjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly
or with Him under His names of Baladeva, Arjuna, Bhima, etc. And the demons,
thus being killed, would attain either the impersonal brahmajyoti or His personal
abode in the Vaikuntha planets. (30-35)

02.07.00 Brahma to Narada Muni

visnor nu virya gana-nam katamo 'rhatiha
yah parthivany api kavir vimame raj amsi
caskambha yah sva raha-saskhalata tri prsth-am
yasmat tn samy-a sadan-ad uru kamp-ayanam
visnoh of L o rd Vis nu; nu bu t ; vi r ya pr o w e s sgananam
; in t h e m a t t er of
accounting; katamah wh o e l s e;arhati is a b l e to do it;iha in t h i s w o r l d ; y a h
one who; parthivani th e a t o m s; api al s o ;ka v ih gr e a t s cientist;vimame m i g h t
have counted; rajamsi pa r t i c l e s;caskambha co u l d c atch;yah on e w h o ; sv a
rahasa by H is own leg; askhalata wi t h o u t b e i ng hampered;tri prstha-m t h e
topmost planetary space; yasmat by w h i c h; tri samya -t he ne u t ral state of the
three modes; sadanat up to t h at place;uru kampa-yanam mo v i ng very greatly.

Who can describe completely the prowess of Visnu> Even the scientist, who might
have counted the particles of the atoms of the universe, cannot do so. Because it is
He only who in His form of Trivikr ama moved His leg effortlessly beyond the
topmost planet, Satyaloka, up to the neutral state of the three modes of material
nature. And all were moved.

02.07.03-05 Brahma to Narada Muni

vedaham anga paramasya hi yoga mayam-

yuyam bhavas ca bhagavan atha daitya varyah-
patni manoh sa ca manus ca tad atmaj as c-a
pracinabarhir rbhur anga uta dhruvas ca
iksvakur aila mucukun-da videha ga-dhi -
 raghv ambarisa s-agara gaya nahusadyah
mandhatr alarka s-atadhanv anu r-antideva
devavrato ba2ir amurttarayo di2ipah
saubhary u-tanka s-ibi d-eva la p-ippalada-
sarasvatoddhava p-arasara b-hurisenah
y e 'nyvibhisana
e h-anumad up-endradat ta
partharstisena vi-dura sr-utadeva va-ryah

veda kn ow i t; aham my s e l f ;anga 0 Na r a d a paramasya

; of t h e S upreme;hi
certainly; yoga m-ayam potency;yuyam yourself; bhavah Siva; ca and;
bhagavan the great demigod; atha as also; daitya va-ryah Prahlada Maharaja,
the great devotee of the Lord born in the family of an atheist; patnt Sa t a r upa;
manoh of M a n u; sah he ; ca a l s o ; ma n uh Sv a y a m b h u v a; ca a n d ; tat a tm-aj ah
ca and his children like Priyavrata, Uttanapada, Devahuti, etc.; pracmabarhih
Pracinabarhi; rbhuh Rb h u ; an gah An g a ; uta ev e n ;dh r u vah D h r u v a ; ca a n d ;
iksvakuh Ik s v a k u; aila Ai l a ;mu c u kunda Mu c u k u n d a ;videha M a h a r a j a
Janaka; gadhi Gadhi; raghu Raghu; ambarisa Ambarisa;sagarah Sagara;
gaya Gaya; nahusa Nahusa;adyah and so on;mandhatr Mandhata; alarka
Alarka;satadhanu Satadhanu;anu Anu; rantidevah Rantideva;devavratah
Bhisma; ba2ih Ba li; amurttarayah Am u r t t a r a y a;di2ipah Di l i p a ; saubhari
Saubhari; utanka Ut a n k a; sibi Si b i ; de vala De v a l a;pippalada Pi p p a l a da;
sarasvata Sa rasvata;uddhava Ud d h a v a;parasara Pa r a s ara;bhurisenah
Bhurisena; ye th o se who; anye ot h e r s ;vibhisana Vi b h i s a n a;hanumat
Hanuman; upendra datta -Sukadeva Gosvami; partha Ar j u n a ; ar stisena
Arstisena; vidura Vi d u r a ; srutadeva Sr u t a d e va;varyah th e f o r e m o s t.

0 Narada, although the potencies of the Lord are unknowable and immeasurable,
still, because we are all surrendered souls, we know how He acts through
yogamaya potencies. And, similarly, the potencies of the Lord are also known to
the all-powerful Siva, the great king of the atheist family, namely Prahlada
Maharaja, Svayambhuva Manu, his wife Satarupa, his sons and daughters like
Priyavrata, Uttanapada, Akuti, Davahuti and Prasuti, Pracinabarhi, Rbhu, Anga the
father of Vena, Maharaja Dhruva, Iksvaku, Aila, Mucukunda, Maharaja Janaka,
Gadhi, Raghu, Ambarisa, Sagara, Gaya, Nahusa, Mandhata, Alarka, Satadhanva,
Anu, Rantideva, Bhisma, Bali, Amurttaraya, Dilipa, Saubhari, Utanka, Sibi, Devala,
Pippalada, Sarasvata, Uddhava, Parasara, Bhurisena, Vibhisana, Hanuman,
Sukadeva Gosvami, Arjuna, Arstisena, Vidura, Srutadeva, etc. (03-W5)

<02.07.07> Ovaj stih je stajao tu na ovaj nain (nije imao text prevoda???)

02.07.08 Brahma to Narada Muni

sadhryan niyamya yatayo yama karta he-tim -

j ahyuh svarad iva nipana khanitram -indrah

sadhryak ar t i f i c i al mental speculation or meditation;niyamya c o n t r o l l i n g ;
yatayah th e m y s t ics;yama karta het-im th -e process of spiritual culture;j ahyuh
are given up; svarat fu l l y i n d e p e ndent;iva as ; ni p ana we l l ; kh a n i t r a m
trouble for digging; indrah th e c o n t r o l l i ng demigod supplying rains.

In such a transcendental state there is no need of artificial control of the mind,

mental speculation or meditation, as performed by the jnanis and yogis. One gives
up such processes, as the heavenly King, Indra, forgoes the trouble to dig a well.

02.06.37-38 Brahma to Narada Muni

naham na yuyam yad rta-m gatim vidur
na vamadevah kim utapare surah
tan may-ayamohita bud-dhayas tv idam
vinirmitam catma sam-am vicaksmahe
na ne i t her; aham I; yu y a m al l y o u s o n s;yat wh o s e ;rt am fa c t u a l;gatim
movements; viduh do k n o w ; na no r ; va m a d evah Lo r d S i v a;kim wh a t ; u t a
else; apare ot h e rs; surah de m i g o d s;tat by H i s ; ma yaya b y t h e i l l u s o r y
energy; mohita be w i l d e r ed;buddhayah wi t h s u ch i n t e lligence;tu bu t ; i d a m
this; vinirmitam wh a t is c reated; ca a l s o; atma sam-am by d i nt of ones personal
ability; vicaksmahe ob s e rve.

Since neither Lord Siva nor you nor I could ascertain the limits of spiritual
happiness, how can other demigods know it> And because all of us are bewildered
by the illusory external energy of the Supreme Lord, we can see only this
manifested cosmos according to our individual ability. (37)

yasyavatara karma-ni
gayanti hy asmad adayah-
na yam vidanti tattvena
tasmai bhagavate namah

yasya whose; avatara in c a r n a tion;karmani ac t i v i t i e s;gayanti c h a n t i n

glorification; hi indeed; asmat adayah -persons like us; na do n o t ; y a m
whom; vidanti kn o w ; ta t t vena ce n t p e r c ent as He is;tasmai u n t o H i m ;
bhagavate un to t he personality of Godhead Sri Krsna;namah re s p e ctful
obeisances.

Let us offer our respectful obeisances unto that Supreme Personality of Godhead,
whose incarnations and activities are chanted by us for glorification, though He
can hardly be fully known as He is. (38)

10.90.07 Sukadeva Gosvami to Maharaja Pariksit

tirtham cakre nrponam yad aj ani yadusu svah sarit pad-a saucam-
vidvit snigdhah -svarupam yayur ajita para srir y-ad arthe nya -yatnah -
 yan namamangala ghnam srutam atha gaditam yat krto gotra dharmah
krsnasyaitan na citram ksiti b-hara h-aranam kala c-akrayudhasya
tirtham s a c red place of pilgrimage; cakre ma d e ; nrpa 0 K i n g ( P a r i k n i t ) ;
unam le s ser;yat wh i c h ( g l o r i es ofL o rd K r n n a );ajani He t o o k b i r t h ; ya d u nu
among the Yadus; svah of h e a ven;sarit th e r i v e r; pada wh o s e f eet;saucam
(the water) which washes; vidvit en e m i e s;snigdhah an d l o v ed ones;svarupam
whose personal form;yayuh a t t a i n ed;ajita wh o i s u n d e f e ated;para a n d
supremely perfect; srih th e g o d d e ss of fortune;yat wh o s e ;arthe fo r t h e s ake;
anya of o t h e rs;yatnah en d e a v or;yat wh o s e ;nama na m e ;am angala
inauspiciousness; ghnam wh i c h d e stroys;srutam he a r d;atha o r e l s e ;
gaditam ch a n t e d;yat by w h o m ; kr t a h cr e a t e d;gotra am o n g t he l i n es of
descent (of various sages); dharmah th e r e l i g ious principles;krnnasya f o r L o r d
Krnna; etat th i s ; na no t ; ci t r am wo n d e r f u l ;kn i ti th e e a r t h s;bhara o f t h e
burden;haranam the removal; kala of time;cakra the wheel;ayudhasya
whose weapon.

The heavenly Ganges is a holy place of pilgrimage because her waters wash Lord
Krsna's feet. But when the Lord descended among the Yadus, His glories eclipsed
the Ganges as a holy place. Both those who hated Krsna and those who loved Him
attained eternal forms like His in the spiritual world. The unattainable and
supremely self-satisfied goddess of fortune, for the sake of whose favor everyone
else struggles, belongs to Him alone. His name destroys all inauspiciousness when
heard or chanted. He alone has set forth the principles of the various disciplic
successions of sages. What wonder is it that He, whose personal weapon is the
wheel of time, relieved the burden of the earth>

10.02.26 Demigods to Krsna

satya vratam -satya param -tri satyam-
satyasya yonim nihitam ca satye
satyasya satyam rta satya -netram-
satyatmakam tvam saranam prapannah
satya vratam -the Personality of Godhead, who never deviates from His vow;
satya param -who is the Absolute Truth (as stated in the beginning of Srimad-
Bhagavatam, satyam param dhimahi); tri satyam -He is always present as the
Absolute Truth, before the creation of this cosmic manifestation, during its
maintenance, and even after its annihilation; satyasya of a ll r e l ative truths, which
are emanations from the Absolute Truth, Krsna; yonim th e c a u s e;nihitam
entered; ca an d; satye in t h e f a c t ors that create this material world (namely, the
five elements e a r th, water, fire, air and ether); satyasya of a ll t h at is accepted as
the truth; satyam th e L o rd is the original truth; rta satya ne-tram -He is the
origin of whatever truth is pleasing (sunetram); satya atmakam -everything
pertaining to the Lord is truth (sac cid anan-da: -Hisbody is truth, His knowledge is
truth, and His pleasure is truth); tvam un t o y o u , 0 L o r d ; saranam o f f e r i ng o ur
full surrender; prapannah we a re completely under Your protection.

0 Lord, You never deviate from Your vow, which is always perfect because
whatever you decide is always perfectly correct and cannot be stopped by anyone.
Being present in the three phases of cosmic manifestation e creation, maintenance
and annihilation e You are the Supreme Truth. Indeed, unless one is completely
truthful, one cannot achieve Your favor, which therefore cannot be achieved by
hypocrites. You are the active principle, the real truth, in all the ingredients of
creation, and therefore You are known as antaryami, the inner force. You are equal
to everyone, and Your instructions apply for everyone, for all time. You are the
beginning of all truth. Therefore, offering our obeisances, we surrender unto You.
Kindly give us protection.

03.02.16 Uddhava to Vidura

mam khedayaty etad aj asyaj anma

vidambanam yad vasudeva geh-e
vraje ca vaso ri bha-yad
iva svayam
purad vyavatsid yad ana-nta viry-ah
mam to m e; khedayati gi v e s me distress; etat th i s ; aj asya o f t h e u n b o r n ;
j anma bi r t h; vidambanam be w i l d e r i n g;yat th a t ;va s udeva gehe -in the home
of Vasudeva; vraj e in V r n d a vana;ca al s o ;vasah in h a b i t a t i o n;ari e n e m y ;
bhayat be c ause of fear;iva as i f;svayam Hi m s e l f;purat f r o m M a t h u r a P ur i;
vyavatsit fle d; yat on e w h o i s ; ananta virya-h un l i m i t e d ly powe rful.

When I think of Lord Krsna — how He was born in the prison house of Vasudeva
although He is unborn, how He went away from His father's protection to Vraja
and lived there incognito out of fear of the enemy, and how, although unlimi tedly
powerful, He fled from Mathura in fear — all these bewildering incidents give me
distress.

03.02.18-19 Uddhava to Vidura

ko va amusyanghri saroj -re a num-
vismartum isita puman vijighran
yo visphurad bhru vi-tapen-a bhumer
bharam krtantena tirascakara

kah who e lse;va ei t h e r;amusya th e L o r d ' s;anghri fe e t ;saroj a renum -dus t

of the lotus; vismartum to f o r g e t;isita ma y b e a ble;puman pe r s o n;vijighran
smelling; yah on e w h o; visphurat ex p a n d i n g;bhru vitapena -by the leaves of
the eyebrows;bhumeh of the earth; bharam burden;krta antena -by death-
blows; tirascakara ex e c u t e d.

Who, after smelling the dust of His lotus feet even once, could ever forget it>
Simply by expanding the leaves of His eyebrows, Krsna has given the deathblow to
those who were burdening the earth. (18)
 drsta bhavadbhir nanu raj asuye
caidyasya krsnam dvisato 'pi siddhih
y am y oginah samsprhay anti samy ag
yogena kas tad v-iraham saheta
drsta it h as been seen;bhavadbhih by y o u r g o od self;nanu o f c o u r s e ;
raj asuye in t he assembly of the raj asuya sacrifice performed by Maharaja
Yudhisthira; caidyasya of t he K i ng of Cedi (Sisupala);krsnam u n t o K r s n a ;
dvisatah en v y i n g; api in s p i t e o f;siddhih su c c e s s;yam wh i c h ; yo g inah t h e
yogis; samsprhayanti verilydesire; samyak fu l l y ; yo gena by p e r f o r m a n ce of
yoga; kah wh o ; t a t His; viraham se p a ration;saheta ca n t o l e rate.

You have personally seen how the King of Cedi [Sisupala] achieved success in yoga
practice, although he hated Lord Krsna. Even the actual yogis aspire after such
success with great interest by performance of their various practices. Who can
tolerate separation from Him> (19)

03.02.20 Uddhava to Vidura

tathaiva canye nara loka -vira-
ya ahave krsna muk-haravindam
netraih pibanto nayanabhiramam
parthastra puta-h padam apur asya
tatha as also;eva ca an d c e rtainly;anye ot h e r s;nara loka -h u m a n so ciety;
virah fi g h t e rs;ye th o s e ;ahave on t h e b a t t lefield (of Kuruksetra);krsna L o r d
Krsna's; mukha aravi-ndam fa ce like a lotus flower;netraih wi t h t h e e yes;
pibantah wh i l e seeing;nayana abhir-amam very pleasing to the eyes; partha
Arjuna; astra putah -pur i f i ed by arrows; padam ab o d e;apuh ac h i e v e d;asya o f
Him.

Certainly others who were fighters on the Battlefield of Kuruksetra were purified
by the onslaught of Arjuna's arrows, and while seeing the lotuslike face of Krsna,
so pleasing to the eyes, they achieved the abode of the Lord.

03.02.20 Uddhava to Vidura

manye 'suran bhagavatams tryadhise
samrambha margabh-inivista cittan -

ye samyuge 'caksata tarksya putram-

amse sunabhayudham apatantam
manye I t h i n k; asuran th e d e m o n s;bhagavatan gr e at devotees;tri adhise -

unto the Lord of the threes; samrambha en m i t y; marga b y t h e w ay o f;

abhinivista cittan ab -sorbed in thought;ye th o s e ;samyuge i n t h e f i g h t ;
acaksata co u ld see;tarksya putram -Ga ru d a, the carrier of the Lord; amse o n
the shoulder; sunabha th e w h e e l;ayudham on e w ho c a rries the weapon;
apatantam co m i ng for wa rd.
I consider the demons, who are inimical toward the Lord, to be more than the
devotees because while fighting with the Lord, absorbed in thoughts of enmity,
they are able to see the Lord carried on the shoulder of Garuda, the son of Tarksya
[Kasyapa] and carrying the wheel weapon in His hand.

03.02.26 Uddhava to Vidura

tato nanda vr-aj am itah
pitra kamsad vibibhyata
ekadasa samas tatra
gudharcih sa ba-lo 'vasat
tatah th e r e after;nanda vra-j am cow pastures of Nanda Maharaja;itah b e i n g
brought up; pitra by H i s f a t h e r; kamsat fr o m K a m s a;vibibhyata be i n g a fraid
of; ekadasa el e ven;samah ye a r s;tatra th e r e i n;gudha arc-ih co v e r ed fire;sa
balah wi t h B aladeva;avasat re s i d e d.

Thereafter, His father, being afraid of Kamsa, brought Him to the cow pastures of
Maharaja Nanda, and there He lived for eleven years like a covered flame with His
elder brother, Baladeva.

03.02.30-33 Uddhava to Vidura

prayuktan bhoj a raj en-a
mayinah kama rupina-h
212aya vyanudat tams tan
ba2ah kridanakan iva

prayuktan engaged;bhoj a raj ena- by King Kamsa; mayinah great wizards;

kama rupinah -who co u ld assume any form they liked; 272aya in t he course of
the pastimes; vyanudat ki l l e d; tan th e m ; ta n as t h e y c a me there;ba2ah t h e
child; kridanakan do l l s ;iva l i k e t h a t .

The great wizards who were able to assume any form were engaged by the King of
Bhoja, Kamsa, to kill Krsna, but in the course of His pastimes the Lord killed them
as easily as a child breaks dolls. (30)

vipannan visa panena-

nigrhya bhuj agadhipam
utthapyapayayad gavas
tat toyam prakrti sthitam -

vipannan pe r p l e xed in great difficulties;visa panena -by drinki ng poison;

nigrhya su b d u i n g; bhuj aga adhipam -the chief of the reptiles; utthapya a f t e r
coming out; apayayat ca u s ed to drink;gavah th e c o w s; tat th a t ; t o y a m
water; prakrti na t u r a l;sthitam si t u ated.

The inhabitants of Vrndavana were perplexed by great difficulties because a certain

portion of the Yamuna was poisoned by the chief of the reptiles [Kaliya]. The Lord
chastised the snake-king within the water and drove him away, and after coming
out of the river, He caused the cows to drink the water and proved that the water
was again in its natural state. (31)

ayaj ayad go sav-ena

gopa raj -am dvij ottamaih
vit tasy a coru bha-rasy a
cikirsan sad vya-yam vibhuh
ayaj ayat ma de to perform; go sav-ena by wo r s hip of the cows; gopa raj a-m t h e
kingofthe cowherds; dvija utta-maih by t h e l e a r n e d b r a h m a nas;vittasya o f t h e
wealth; ca al s o; uru bha-rasya gr e at opulence;cikirsan de s i r i ng to act;sat
vyayam pr o p er uti l i zation; vibhuh th e g r e a t.

The Supreme Lord, Krsna, desired to utilize the opulent financial strength of
Maharaja Nanda for worship of the cows, and also He wanted to give a lesson to
Indra, the King of heaven. Thus He advised His father to perform worship of go, or
the pasturing land and the cows, with the help of learned brahmanas. (32)

varsatindre vraj ah kopad

bhagnamane 'tivihvalah
gotra 2I2atap-atrena
trato bhadranugrhnata
varsati in p o u r i ng w a ter;indre by t h e K i ng of heaven, Indra;vraj ah t h e l a n d
of cows (Vrndavana); kopat bhagnamane ha v i ng been in anger on being insulted;
ati hi g h l y; vihva2ah pe r t u r b e d;gotra th e h i l l f or t he cows;2I2a atapatr-ena b y
the pastime umbrella; tratah were protected;bhadra 0 sober one;anugrhnata
by the merciful Lord.

0 sober Vidura, King Indra, his honor having been insulted, poured water
incessantly on Vrndavana, and thus the inhabitants of Vraja, the land of cows,
were greatly distressed. but the compassionate Lord Krsna saved them from danger
with His pastime umbrella, the Govardhana Hill. (33)

03.03.01-00 Uddhava to Vidura

uddhava uvaca
tatah sa agatya puram sva pitros -

cikirsaya sam baladeva samyutah-

 nipatya tungad ripu yutha natham
hatam vyakarsad vyasum oj asorvyam
uddhavah uvaca Sri Udd hava said;tatah th e r e a fter;sah th e L o r d; agatya
coming; puram to t h e c ity of Mathura;sva p-itroh ow n p a r e n t s;cikirsaya
wishing well; sam we l l - b e i ng;baladeva s-amyutah wi t h L o rd Baladeva;nipatya
dragging down; tungat fr o m t he t h r o n e;ripu yu-tha na-tham le a der of public
enemies; hatam ki l l e d; vyakarsat pu l l e d ; vyasum de a d ;oj asa by s t r e n gth;
urvyam o n t he g roun d .

Sri Uddhava said: Thereafter Lord Krsna went to Mathura City with Sri Baladeva,
and to please Their parents They dragged Kamsa, the leader of public enemies,
down from his throne and killed him, pulling him along the ground with great
strength. (1)

sandipaneh sakrt proktam

brahmadhitya sa vist-aram
tasmai pradad varam putram
mrtam pancaj anodarat

sandipaneh of Sandipani Muni; sakrt on c e o n l y; proktam in s t r u c t e d;brahma

all the Vedas with their different branches of knowledge; adhitya af t e r studying;
sa vista-ram in a ll details; tasmai un t o h i m ; pr a d at re w a r d e d;varam a
benediction; putram hi s s o n; mr tam wh o w a s a l r e ady dead; pancajana t h e
region of the departed souls; udarat f r o m w i t h i n .

The Lord learned all the Vedas with their different branches simply by hearing
them once from His teacher, Sandipani Muni, whom He rewarded by bringing
back his dead son from the region of Yamaloka. g)

samahuta bhismaka kanyay-a ye

sriyah savarnena bubhusayaisam
gandharva vrttya -misatam sva bhagam-
j ahre padam murdhni dadhat suparnah
samahutah in v i t e d; bhismaka of K i n g B h i s maka;kanyaya by t h e d a u g hter;
ye all those; sryah fo r t u n e;sa varnena -by a similar sequence;bubhusaya
expecting to be so; esam of t h e m; gandharva in m a r r y i n g;vrttya by s u c h a
custom; misatam ca r r y i ng so;sva bhagam -own share;j ahre to o k a wa y;
padam feet;murdhni on the head;dadhat placed;suparnah Garuda.

Attracted by the beauty and fortune of Rukmini, the daughter of King Bhismaka,
many great princes and kings assembled to marry her. But Lord Krsna, stepping
over the other hopeful candidates, carried her away as His own share, as Garuda
carried away nectar. (3)
 kakudmino 'viddha naso damitva
svayamvare nagnajitim uvaha
tad b-hagnamanan api grdhyatojnan
jaghne 'ksatah sastra b-hrtah sva s-astraih

kakudminah bu l l s w h o s e n o s eswere n o t p i e r c e d;aviddha n-asah p i e r c edb y t h e

nose; damitva su b d u i n g;svayamvare in t h e o p en competition to select the
bridegroom; nagnijitim Pr i n c e ss Nagnijiti;uvaha ma r r i e d;tat bh-agnamanan i n
that way all who were disappointed; api ev e n t h o u g h;grdhyatah w a n t e d ;
aj nan the fools;j aghne ki l l e d and wounded;aksatah wi t h o u t b e i ng woun d ed;
sastra bh-rtah eq u i p ped with all weapons;sva sa-straih by H is o wn weapons.

By subduing seven bulls whose noses were not pierced, the Lord achieved the
hand of Princess Nagnajiti in the open competition to select her bridegroom.
Although the Lord was victorious, His competitors asked the hand of the princess,
and thus there was a fight. Well equipped with weapons, the Lord killed or
wounded all of them, but He was not hurt Himself. (0)

03.03.05 Uddhava to Vidura

priyam prabhur gramya iva priyaya
vidhitsur arcchad dyutarum yad arthe-
vajry adravat tam sa gano -rusandhah
krida mrgo -nunam ayam vadhunam

priyam of t he d ear wife;prabhuh the Lord; gramyah or d i n a ry liv i ng being;

iva in t he manner of;priyayah ju s t t o p l e a se;vidhitsuh wi s h i n g ; arcchat
brought about; dyutarum th e p a r i j a ta flower tree;yat fo r w h i c h ; ar t he i n t h e
matter of; vaj ri In d r a , t he King of heaven;adravat tam we n t f o r w a rd to fight
with Him; sa ganah -with fu ll s trength; rusa in a n g e r;andhah bl i n d ; k r i d a
mrgah he n p e cked;nunam of c o u r s e;ayam th i s ; va dhunam o f t h e w i v e s .

Just to please His dear wife, the Lord brought back the parijata tree from heaven,
just as an ordinary husband would do. But Indra, the King of heaven, induced by
his wives [henpecked as he was], ran after the Lord with full force to fight Him .

03.03.06-9 Uddhava to Vidura

sutam mrdhe kham vapusa grasantam
drstva sunabhonmathitam dharitrya
amantritas tat tanayaya -sesam
dattva tad antah pu-ram a-vivesa
sutam so n; mrdhe in t h e f i g h t; kham th e s k y ; va pusa b y h i s b o d y ;
grasantam while devouring; drstva se e i ng;sunabha by t h e S udarsana wheel;
unmathitam ki l l e d ; dharitrya by t h e e a r t h; amantritah be i n g p r a y ed for;tat
tanayaya to t he son of Narakasura;sesam th a t w h i ch was taken from; dattva
returning it; tat hi s ; an t ah puram i- n s i de the house; avivesa en t e red.
Narakasura, the son of Dharitri, the earth, tried to grasp the whole sky, and for
this he was killed by the Lord in a fight. His mother then prayed to the Lord. This
led to the return of the kingdom to the son of Narakasura, and thus the Lord
entered the house of the demon. (6)

tatrahrtas ta nara de-va ka-nyah

kuj ena drstva harim arta ba-ndhum
utthaya sadyo j agrhuh praharsa
vridanuraga pr-ahitavalokaih
tatra in s i de the house of Narakasura;ahrtah k i d n a p p e d; tah al l t h o s e;nara
deva kan-yah daughters of many kings; kujena by the demon; drstva by seeing;
harim th e L o r d; arta ban-dhum th e f r i e nd of the distressed;utthaya at o n ce got
up; sadyah th e n and there;jagrhuh ac c e p t ed;praharsa jo y f u l l y; vr i d a
shyness; anuraga at t a chment; prahita ava-lokaih by e a ger glances.

There in the house of the demon, all the princesses kidnapped by Narakasura at
once became alert upon seeing the Lord, the friend of the distressed. They looked
upon Him with eagerness, joy and shyness and offered to be His wives. (7)

asam muhurta ekasmin

nanagaresu yositam
sa vidha-m j agrhe panm
anurupah sva mayay-a

asam all those; muhurte at o ne t i m e;ekasmin si m u l t a n e o usly;nana agare-su

in different compartments; yositam of t h e w o m e n; sa vidham- with perfect
rituals;jagrhe a c c e pted; panm ha n d s ;anurupah ex a c t ly to match;sva
mayaya by H is i nt e rnal potency.

All those princesses were lodged in different apartments, and the Lord
simultaneously assumed different bodily expansions exactly matching each and
every princess. He accepted their hands in perfect rituals by His internal potency.
(8)

tasv apatyany aj anayad

atma tulyani s-arvatah
ekalkasyam dasa dasa
prakrter vibubhusaya
tasu un to t he m; apatyani of f s p r i n g;aj anayat be g o t; atma tulyani -all like
Himself; sarvatah in a ll r e s pects;eka ekasyam -in each and every one of them;
dasa te n; dasa te n ; pr a k r teh fo r e x p a n d i ng Him s elf;vibubhusaya so d e siring.

Just to expand Himself according to His transcendental features, the Lord begot in
each and every one of them ten offspring with exactly His own qualities. (9)

03.03.10 Uddhava to Vidura

ka2a m-agadha sa-2vadln
anikai rundhatah puram
aj ighanat svayam divyam
sva pu-msam tej a adisat
kala Kalayavana;
magadha the King of Magadha(Jarasandha); salva King
Salva; adm and o th e rs;anikaih by t h e s o l d i e rs;rundhatah be i n g e ncircled;
puram th e c ity of Mathura;aj ighanat ki l l e d ; svayam pe r s o n a lly;divyam
transcendental; sva pu-msam of H is own men; tej ah pr o w e s s;adisat e x h i b i t e d .

Kalayavana, the King of Magadha and Salva attacked the city of Mathura, but when
the city was encircled by their soldiers, the Lord refrained from killing them
personally, just to show the power of His own men.

03.03.11-13 Uddhava to Vidura

sambaram dvividam banam
muram ba2va2am eva ca
anyams ca dantavakradin
avadhit kams ca ghatayat

sambaram Sambara; dvividam Dv i v i d a ;banam Ba n a ;muram M u r a ;

ba2va2am Balvala; eva ca as also; anyan ot h e r s; ca a l s o ; d a ntavakra adin -l i k e
Dantavakra and others; avadhit ki l l e d ; kan ca a n d m a n y o t h e rs;ghatayat
caused to be killed.

Of kings like Sambara, Dvivida, Bana, Mura, Balvala and many other demons, such
as Dantavakra, some He killed Himself, and some He caused to be killed by others
[Sri Baladeva etc.] (11)

atha te bhratr putrana-m

paksay oh pati tan nrpan
cacala bhuh kuruksetram
yesam apatatam balaih
atha th ereafter; te yo u r ; bh r a tr putranam -of th e n ephews;paksayoh o f b o t h
sides; patitan ki l l e d; nrpan ki n g s ;ca cala s h o o k ; b huh t h e e a r t h ;
kuruksetram th e B attle of Kuruksetra;yesam of w h o m ; ap atatam tr a v e r s ing;
balaih by strength.

Then, 0 Vidura, the Lord caused all the kings, both the enemies and those on the
side of your fighting nephews, to be killed in the Battle of Kuruksetra. All those
kings were so great and strong that the earth seemed to shake as they traversed the
warfield. (12)

sa karna du-hsasana sa-ubalanam

kumantra pa-kena hata sr-iyayusam
suyodhanam sanucaram sayanam
bhagnorum urvyam na nananda pasyan
sah He (the Lord); karna Ka r n a ;du hsasana Du h s a s ana;saubalanam Sa u b ala;
kumantra pak-ena by t he intricacy of ill advice;hata sriy-a be r e ft of fortune;
ayusam du r a t i on of life; suyodhanam Du r y o d h a n a;sa anu-caram w i t h
followers; sayanam ly i n g d o w n; bhagna br o k e n ; ur um th i g h s ;ur v yam v e r y
powerful; na di d n o t ; na nanda ta k e p l e asure;pasyan se e i ng like that.

Duryodhana was bereft of his fortune and duration of life because of the intricacy
of ill advice given by Karna, Duhsasan and Saubala. When he lay on the ground
with his followers, his thighs broken although he was powerful, the Lord was not
happy to see the scene. (13)

03.03.17-18 Uddhava to Vidura

uttarayam dhrtah puror
vamsah sadhv abhim-anyuna
sa vai drauny astra -sampl-ustah
punar bhagavata dhrtah
uttarayam u n t o U t t a ra; dhrtah co n c e i v e d;puroh of P u r u ; va msah
descendant; sadhu abhima-nyuna by t he hero Abhimanyu; sah he ; vai c e r t a i n l y ;
drauni astra -by the weapon of Drauni, the son of Drona; samplustah b e i n g
burnt; punah ag a i n, for the second time;bhagavata by t he Personality of
Godhead; dhrtah was protected.

The embryo of Puru's descendant begotten by the great hero Abhimanyu in the
womb of Uttara, his wife, was burnt by the weapon of the son of Drona, but later
he was again protected by the Lord. (17)

ayaj ayad dharma sutam -

asvamedhais tribhir vibhuh

so 'pi ksmam anujai raksan
reme krsnam anuvratah
ayajayat m ade to perform; dharma s-utam by t he son of Dharma (Maharaja
Yudhisthira); asvamedhaih by h o r se sacrifices;tribhih th r e e ;vibhuh t h e
Supreme Lord; sah Ma h a r a ja Yudhisthira; api a l s o ; ks mam t h e e a r t h ;
anuj aih assisted by his younger brothers;raksan pr o t e c t i n g;reme e n j o y e d ;
krsnam Kr s n a, the Personality of Godhead;anuvratah co n s t a nt follower.

The Supreme Lord induced the son of Dharma to perform three horse sacrifices,
and Maharaja Yudhisthira, constantly following Krsna, the Personality of Godhead,
protected and enjoyed the earth, assisted by his younger brothers. (18)

03.03.20 Uddhava to Vidura

snigdha smi-tavalokena
vaca plyusa kalp-aya
caritrenanavadyena
sri nike-tena catmana
snigdha g e n t le; smita aval-okena by a glance with a sweet smile;vaca b y
words; piyusa kalp-aya co m p a red to nectar;caritrena by c h a r a cter;
anavadyena wi t h o ut fla w; sri fo r t u n e ;ni k e tena re s i d e n ce;ca an d ; at m ana
by His transcendental body.

He was there in His transcendental body, the residence of the goddess of fortune,
with His usual gentle and sweetly smiling face, His nectarean words and His
flawless character.

10.90.09-50 Sukadeva Gosvami to Maharaja Pariksit

ittham parasya nij a vartma -rirakn-ayatta
2i2a tanos ta-d anurup-a vidamb-anani
karmani karma kanana-ni yaduttamasya
sruyad amunya padayor anuvrttim icchan
ittham ( d e s c ribed) in this manner; parasya of t h e S upreme;nij a H i s o w n ;
vartma pa th ( of devotional service);riraknaya wi t h t h e d e s ire of protecting;
atta wh o h as assumed;2z2a for pastimes; tanoh va r i o us personal forms;tat t o
each of these; anurupa su i t a b le;vidambanani im i t a t i n g; karmani a c t i v i t i e s ;
karma th e r eactions of material work;kananani wh i c h d e s t r o y;yadu
uttamasya of t he best of the Yadus;sruyat on e s h o u ld hear;amunya H i s ;
padayoh of t he feet;anuvrttim th e p r i v i l e ge of following;icchan d e s i r i n g .

To protect the principles of devotional service to Himself, Lord Krsna, the best of
the Yadus, accepts the pastime forms that have been glorified here in the Srimad-
Bhagavatam. One who desires to faithfully serve His lotus feet should hear of the
activities He performs in each of these incarnations activities that suitably imitate
those of the forms He assumes. Hearing narrations of these pastimes destroys the
reactions to fruitive work. (99)

martyas tayanusavam edhitaya mukunda

srimat ka-tha sr-avana ki-rtana ci-ntayaiti
tad dhama dustara kr-tanta javapavargam
gramad vanam kniti bh-uj o pi yayur yad ar-thah
martyah a m o r t al; taya by s u c h ;an usavam co n s t a n t ly;edhitaya in c r e a s ing;
mukunda ab o ut Lord Krn n a; srimat be a u t i f u l;ka tha of t h e t o p i c s;sravana b y
hearing; kirtana ch a n t i n g;cintaya an d m e d i t a t i ng;eti go e s ;tat Hi s ; d h a m a
to the abode; dustara un a v o i d a ble;krta ant-a of d e a th;java of t h e f o r c e ;
apavargam th e p la ce of cessation;gramat fr o m o n e 's mundane home;vanam
to the forest; kniti bhuj-ah ki n g s ( li ke Priyavrata);api ev e n ;yayuh we n t ;y a t
whom; arthah fo r t he sake of obtaining.

By regularly hearing, chanting and meditating on the beautiful topics of Lord

Mukunda with ever-increasing sincerity, a mortal being will attain the divine
kingdom of the Lord, where the inviolable power of death holds no sway. For this
purpose, many persons, including great kings, abandoned their mundane homes
and took to the forest. (50)

NAPOMENA: Na nekim mestima gde je n, treba da stoji s, a ne nekim n ispravno

stoji kako treba, to valja proveriti

CHAPTER NINETEEN
The Perfection of the Mellow of Pure Love
The Unlimited Dimensions of Rasa
siddha prema-rasah / rasa-garima

10.90.08 Sukadeva Gosvamz to Maharaja Parzksit

j ayatiana
j nivaso d-evakijanma vado -

yadu vara pa-rinat -svair dorbhir asyann adharmam

sthira cara vrj -ina g-hnah s-u smita sr-i mukh-ena-
vraj a pura va-nitan-am vardhayan kama devam-

jayati e t e r n ally lives gloriously; jana-nivasah H e wh o l i ves among human

beings like the members of the Yadu dynasty and is the ultimate resort of all living
entities; devaki-janma-vadah k n o w n as the son of Devaki (No one can actually
become the father or mother of the Supreme Personality of Godhead. Therefore
devak-janma-vada means that He is known as the son of Devaki. Similarly, He is
also known as the son of mother Yasoda, Vasudeva and Nanda Maharaja.); yadu-
vara-parinat served by the members of the Yadu dynasty or the cowherd men of
Vrndavana (all of whom are constant associates of the Supreme Lord and are the
Lord s eternal servants); svaih dorbhih b y H i s ow n a r ms, or by His devotees like
A rjuna who are just like His own arms; asyan k i l l i n g ; adharmam d e m o n s or t h e
impious; sthira-cara-vrjina-ghnah t h e d e s troyer of all the ill fortune of all living
e ntities, moving and not moving; su-smita a l w a y s smiling; sri-mukhena b y H i s
beautiful face; vraja-pura-vanitanam o f t h e d a m sels of Vrndavana; vardhayan
increasing; kama-devam t h e l u sty desires.

Lord Sri Krnsa is He who is known as jana-nivasa, the ultimate resort of all living
entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of
Devaki and Yasoda. He is the guide of the Yadu dynasty, and with His mighty arms
He kills everything inauspicious, as well as every man who is impious. By His
presence He destroys all things inauspicious for all living entities, moving and
inert. His blissful smiling face always increase the lusty desires of the gopis of
Vrndavana. May He be all glorious and happy!

10.10.01 Brahma to Srf. Krsna

sri brah-movaca
naumidya te 'bhra vap-une tadid amb-araya
gunj avatamsa parip-iccha lasan -muk-haya
vanya sraj kavala
-e vetr-avina-na venu-
laknma sriy-e mrdu pade -pasupangaj aya
s rT-brahmauvaca L or d Br ahmasaid; naumi I o f f e r p r a ise; idya 0 m o s t
worshipable one; te unto You; abhra like a dark cloud; vapune whose body;
tadit l i k e l i g h t n i ng; ambaraya w h o s e garment; gunja m a d e of small berries;
avatamsa wit h o r n a m ents (for the ears); paripiccha an d p e acock feathers;
lasat resplendent; mukhaya w h o s e face; vanya-sraje w e a r ing garlands of forest
flowers; kavala a m o r sel of food; vetra a s t i ck ; vin an a a b u f f a l o - h orn bugle;
v enu and a flu te; laknm a c h a r a c t erized by; sriye w h o s e beauty; mrdu s o f t ;
pade w hose feet; pasu-pa o f th e cowherd (Nanda Maharaja); anga-jaya u n t o
the son.

Lord Brahma said: My dear Lord, You are the only worshipable Lord, the Supreme
Personality of Godhead, and therefore I offer my humble obeisances and prayers
just to please You. 0 son of the king of the cowherds, Your transcendental body is
dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty
of Your face is enhanced by Your gunja earrings and the peacock feather on Your
head. Wearing garlands of various

forest flowers and leaves, and equipped with a herding stick, a buffalo horn and a
flute, You stand beautifully with a morsel of food in Your hand.

10.14.18 Brahma to Srf. Krsna

adyaiva tvad rte 'sya kim mama na te mayatvam adarsitam
eko si prathamam tato vraj a suhrd va-tsah sa-mastaapi
tavanto si catur bhuj as ta-d akhilaih sakam mayopasitas
tavanty evajaganty abhus tad amitam brahmadvayam sinyate
adya today; eva j u s t ; t vat rt e apart from You; asya o f t hi s un i v erse; kim
w hat; mama t o m e ; na not; te by You; mayatvam t h e b a sis in Your
inconceivable potency; adarsitam s hown; ekah a l o n e; asi You are;
prathamam first of all; tatah t h e n ; vr aja-suhrt Y o u r c o w h er d boyfriends of
V rndavana; vatsah an d th e calves; samastah a ll ; ap i e v e n ; t a v antah o f t h e
same number; asi Yo u b e came; catuh-bhujah f o u r - h a n ded forms of Lord
V innu; tat t h e n ; ak h i l ai h b y a l l ; s a ka m t o g e t h e r w i th ; maya m y s e l f ;
upasitah b e ing worshiped; tavanti o f t h e s ame number; eva a l s o ; jaganti
universes; abhuh Yo u b e came; tat t h e n ; a m i ta m t h e u n l i m i t e d ; brahma
A bsolute Truth; advayam o n e w i t h ou t a second; sinyate Y o u no w r e m a i n .

Have You not shown me today that both You Yourself and everything within thi s
creation are manifestations of Your inconceivable potency> First You appeared
alone, and then You manifested Yourself as all of Vrndavana's calves and cowherd
boys, Your friends. Next You appeared as an equal number of four-handed Visnu
forms, who were worshiped by all living beings, including me, and after that You
appeared as an equal number of complete universes. Finally, You have now
returned to Your unlimited form as the Supreme Absolute Truth, one without a
second.

10.05.01-2 Sukadeva Gosvamt to Maharaja Partksit

sri suka -uvacanandas tv atmaj a utpannej atahlado maha man-ahahuya vipran veda
j nansnatah sucir alankrtahvacayitva svastyayanamj ata karm-atmaj asya vaikarayam
asa vidhivatpitr deva-rcanam tatha
sri-sukah uvaca — Sri Sukadeva Gosvami said; nandah — Maharaja Nanda; tu — indeed;
atmaje — his son; utpanne — having been born; jata — overwhelmed; ahladah — in great
jubilation; maha-manah — who was great minded; ahuya — invited; vipran — the
brahmanas; veda-jnan w h o w e r e fu lly conversant in Vedic knowledge; snatah-
taking a full bath; sucih — purifying himself; alankrtah — being dressed very nicely
with ornaments and fresh garments; vacayitva — after causing to be recited; svasti-
ayanam — Vedic mantras (by the brahmanas); jata-karma t h e f e stival for the birth
of the child; atmajasya — of his own son; vai — indeed; karayam asa — caused to be
performed; vidhi-vat a c c o r d ing to the Vedic regulations; pitr-deva-arcanam — the
worship of the forefathers and the demigods; tatha — as well as.

Sukadeva Gosvami said: Nanda Maharaja was naturally very magnanimous, and
when Lord Sri Krsna appeared as his son, he was overwhelmed by jubilation.
Therefore, after bathing and purifying himself and dressing himself properly, he
invited brahmanas who knew how to recite Vedic mantras. After having these
qualified brahmanas recite auspicious Vedic hymns, he arranged to have the Vedic
birth ceremony celebrated for his newborn child according to the rules and
regulations, and he also arranged for worship of the demigods and forefathers. (1-
2)

10.05.18 Sukadeva Gosvamt to Maharaja Partksit

tata arabhya nandasyavrajah sarva samrddh-imanharer nivasatma gunairam-akridam
abhun nrpa
tatah arabhya — beginning from that time; nandasya — of Maharaja Nanda; vrajah-
Vrajabhumi, the land for protecting and breeding cows; sarva-samrddhiman-
became opulent with all kinds of riches; hareh nivasa — of the residence of the
Supreme Personality of Godhead; atma-gunaih — by the transcendental qualities;
rama-akridam — the place of pastimes for the goddess of fortune; abhut — became;
nrpa — 0 King (Maharaja Pariksit).

0 Maharaja Pariksit, the home of Nanda Maharaja is eternally the abode of the
Supreme Personality of Godhead and His transcendental qualities and is therefore
always naturally endowed with the opulence of all wealth. Yet beginning from
Lord Krsna's appearence there, it became the place of the pastimes of the goddess
of fortune.

10.06.02-6 Sukadeva Gosvamt to Maharaja Partksit (Pise 10.06.02-6, a postoji

samo text za 10.06.02.???)
kamsena prahita ghoraputana bala gh-atinisisums cacara nighnantipura gra-ma
vraj adisu

kamsena — by King Kamsa; prahita — engaged previously; ghora v e r y f i e r ce;

putana — by the name Putana; bala-ghatini — a Raksasi who killed; sisun — small
babies; cacara — wandered; nighnanti — killing; pura-grama-vraja-adisu — in towns,
cities and villages here and there.

While Nanda Maharaja was returning to Gokula, the same fierce Putana whom
Kamsa had previously engaged to kill babies was wandering about in the towns,
cities and villages, doing her nefarious duty.

10.06.10 Sukadeva Gosvamt to Maharaja Partksit

tasmin stanam durj ara virya-m ulbanamghorankam adaya sisor dadiv atha
gadham karabhyam bhagavan prapidya
tat
pranaih samam rosa sama-nvito 'pibat
tasmin — in that very spot; stanam — the breast; durjara-viryam — a very powerful
weapon mixed with poison; ulbanam — which was fierce; ghora — the most ferocious
Putana; ankam — on her lap; adaya — placing; sisoh — in the mouth of the child;
dadiu — pushed; atha — thereupon; gadham — very hard; karabhyam — with both hands;
bhagavan — the Supreme Personality of Godhead; prapidya — giving her great pain;
tat-pranaih — her life; samam — along with; rosa-samanvitah — being very angry at her;
apibat — sucked the breast.

On that very spot, the fiercely dangerous Raksasi took Krsna on her lap and
pushed her breast into His mouth. The nipple of her breast was smeared with a
dangerous, immediately effective poison, but the Supreme Personality of Godhead,
Krsna, becoming very angry at her, took hold of her breast, squeezed it very hard
with both hands, and sucked out both the poison and her life. (10)

10.06.31 Sukadeva Gosvamt to Maharaja Partksit

tavan nandadayo gopamathuraya vraj am gatahvilokya putana dehamba-bhuvur
ativismitah
tavat — in the meantime; nanda-adayah — headed by Nanda Maharaja; gopah — all the
cowherd men; mathurayah — from Mathura; vrajam t o V r n d a v ana; gatah — came
back; vilokya — when they saw; putana-deham t h e g i g antic body of Putana lying
dead; babhuvuh — became; ati — very much; vismitah — struck with wonder.
Srila Sukadeva Gosvami continued: All the gopis, headed by mother Yasoda, were
bound by maternal affection. After they thus chanted mantras to protect their
child, mother Yasoda gave the child the nipple of her breast to suck and then got
Him to lie down on His bed.

10.07.07 Sukadeva Gosvamt to Maharaja Partksit

adhah sa-yanasya sisor ano 'lpaka
pravala m-rdv an-ghri ha-tam vyavartata
vidhvasta na-na ra-sa ku-pya bh-aj anam
vyatyasta ca-kraksa vib-hinna ku-baram
adhah-sayanasya — who was put underneath the handcart; sisoh — of the child;
anah — the cart; alpaka — not very much grown; pravala — just like a new leaf; mrdu-
anghri-hatam — struck by His beautiful, delicate legs; vyavartata — turned over and
fell down; vidhvasta — scattered; nana-rasa-kupya-bhajanam — utensils made of
various metals; vyatyasta — dislocated; cakra-aksa — the two wheels and the axle;
vibhinna — broken; kubaram — the pole of the handcart.

Lord Sri Krsna was lying down underneath the handcart in one corner of the
courtyard, and although His little legs were so soft as leaves, when He struck the
cart with His legs, it turned over violently and collapsed. The wheels separated
from the axle, the hubs and spokes fell apart, and the pole of the handcart broke.
On the cart there were many little utensils made of various metals, and all of them
scattered hither and thither.

10.07.18,20 Sukadeva Gosvamt to Maharaja Partksit

ekadaroham arudham 2a2ayanti sutam sati
garimanam sisor vodhum na sehe giri kutav-at
ekada — one time (estimated to have been when Krsna was one year old); aroham-
on His mother s lap; arudham — who was sitting; lalayanti w a s p a t t i ng; sutam — her
son; sati — mother Yasoda; garimanam — because of an increase in heaviness; sisoh-
of the child; vodhum — to bear Him; na — not; sehe — was able; giri-kuta-vat-
appearing like the weight of a mountain peak.

One day, a year after Krsna's appearance, mother Yasoda was patting her son on
her lap. But suddenly she felt her child to be heavier than a mountain peak, and
she could no longer bear His weight. (18)

daityo namna trnavartah kamsa bhrtyah -pranoditah

cakravata svarupe-najaharasinam arbhakam
daityah — another demon; namna — by the name; trnavartah — Trnavartasura; kamsa-
bhrtyah — a servant of Kamsa; pranoditah — having been induced by him; cakravata-
svarupena — in the form of a whirlwind; jahara s w e p t aw ay; astaam — the sitting;
arbhakam — child.

While the child was sitting on the ground, a demon named Trnavarta, who was a
servant of Kamsa's, came there as a whirlwind, at Kamsa's instigation, and very
easily carried the child away into the air. (20)
10.07.26-28 Sukadeva Gosvami to Maharaja Pariksit
trnavartah santa r-ayovatya r-upa
d-haro haran
krsnam nabho g-ato gantumnasaknod bhuri b-hara b-hrt
trnavartah — the demon Trnavarta; santa-rayah — the force of the blast reduced;
vatya-rupa-dharah — who had assumed the form of a forceful whirlwi nd; haran — and
had thus taken away; krsnam — Krsna, the Supreme Personality of Godhead;
nabhah-gatah — went up to the top of the sky; gantum — to go further; na asaknot-
was not able; bhuri-bhara-bhrt — because Krsna then became more powerful and
heavy than the demon.

Having assumed the form of a forceful whirlwind, the demon Trnavarta took
Krsna very high in the sky, but when Krsna became heavier than the demon, the
demon had to stop his force and could go no further. (26)
tam asmanam manyamanaatmano guru ma-ttaya
gale grhita utsrastumnasaknod adbhutarbhakam
tam — Krsna; asmanam — very heavy stone like a lump of iron; manyamanah-
thinking like that; atmanah guru-mattaya — because of being heavier than he could
personally perceive; gale — his neck; grhite — being embraced or encircled by His
arms; utsrastum — to give up; na asaknot — was not able; adbhuta-arbhakam — this
wonderful child who was different from an ordinary child.

Because of Krsna s weight, Trnavarta considered Him to be like a great mountain

or a hunk of iron. But because Krsna had caught the demon's neck, the demon was
unable to throw Him off. He therefore thought of the child as wonderful, since he
could neither bear the child nor cast aside the burden. (27)

ga2a graha-na nisces-todaityo nirgata 2ocan-ah

avyakta ravo n-yapatatsaha balo v-yasur vraje
gala-grahana-niscestah — because of Krsna's grasping the neck of the demon
Trnavarta, the demon choked and could not do anything; daityah — the demon;
nirgata-locanah — his eyes popped out because of pressure; avyakta-ravah — because
of choking, he could not even make a sound; nyapatat — fell down; saha-balah — with
the child; vyasuh vraje — lifeless on the ground of Vraja.

With Krsna grasping him by the throat, Trnavarta choked, unable to make even a
sound or even to move his hands and legs. His eyes popping out, the demon lost
his life and fell, along with the little boy, down to the ground of Vraja. (28)

10.07.30-36 Sukadeva Gosvami to Maharaja Pariksit

ekadarbhakam adayasvankam aropya bhamini
prasnutam payayam asastanam sneha pariplut-a
ekada — once upon a time; arbhakam — the child; adaya — taking; sva-ankam — on her
own lap; aropya — and placing Him; bhamini m o t h e r Y a soda; prasnutam — breast
milk oozing out; payayam asa — fed the child; stanam — her breast; sneha-paripluta-
with great affection and love.

One day mother Yasoda, having taken Krsna up and placed Him on her lap, was
feeding Him milk from her breast with maternal affection. The milk was flowing
from her breast, and the child was drinking it. (30)

pita p-rayasyajananisutasya rucira s-mitam

mukham 2a2ayati raj anj rmbhato dadrse idam

kham rodasi jyotir a-nikam asahs

uryendu va-hni sv-asanambudhims ca
dvipan nagams tad du-hitrr vanani
bhutani yani sthirajangamani
pita-prayasya — of child Krsna, who was being offered breast milk and was almost
satisfied; janani — mother Yasoda; sutasya — of her son; rucira-smitam — seeing the
child fully satisfied and smiling; mukham — the face; lalayati — patting and softly
rubbing with her hand; rajan — 0 King; jrmbhatah — while the child was yawning;
dadrse — she saw; idam — the following; kham — the sky; rodasi — both the higher
planetary system and the earth; jyotih-anikam — the luminaries; asah the
directions; surya — the sun; indu — the moon; vahni — fire; svasana the air;
ambudhin — the seas; ca — and; dvipan — the islands; nagan th e m o u n t a ins; tat-
duhitrh — the daughters of the mountains (the rivers); vanani — forests; bhutani — all
kinds of living entities; yani w h i c h a re; sthira jangamani — nonmoving and
moving.

0 King Pariksit, when the child Krsna was almost finished drinking His mother s
milk and mother Yasoda was touching Him and looking at His beautiful, brilliantly
smiling face, the baby yawned, and mother Yasoda saw in His mouth the whole
sky, the higher planetary system and the earth, the luminaries in all directions, the
sun, the moon, fire, air, the seas, islands, mountains, rivers, forests, and all kinds
of living entities, moving and nonmoving. (35-36)

10.08.21 Sukadeva Gosvamz to Maharaja Parzksit

ka2ena vraj ata2penagoku2e rama kesava-u
j anubhyam saha panibhyamringamanau vij ahratuh
kalena — of time; vrajata — passing; aipena — a very small duration; gokule — in Gokula,
Vraja-dhama; rama-kesavau — both Balarama and Krsna; janubhyam — by the
strength of Their knees; saha panibhyam — resting on Their hands; ringamanau-
crawling; vijahratuh — enjoyed childhood play

After a short time passed, both brothers, Rama and Krsna, began to crawl on the
ground of Vraja with the strength of Their hands and knees and thus enjoy Their
childhood play.

10.08.26 Sukadeva Gosvamz to Maharaja Parzksit

ka2ena2pena raj arseramah krsnas ca goku2e
aghrstajanubhih padbhirvicakramatur anjasa

kalena alpena — within a very short time; rajarse — 0 King (Maharaja Pariksit);
ramah krsnah ca — both Rama and Krsna; gokule — in the village of Gokula; aghrsta
janubhih — without the help of crawling on Their knees; padbhih — by Their legs
alone; vicakramatuh — began to walk;
0 King Pariksit, within a very short time both Rama and Krsna began to walk very
easily in Gokula on Their legs, by Their own strength, without the need to crawl.

10.08.28 Sukadeva Gosvamz to Maharaja Parzksit

krsnasya gopyo ruciramviksya kaumara c-apalam
srnvantyah kila tan m-aturiti hocuh samagatah

krsnasya — of Krsna; gopyah — all the gopis; ruciram — very attractive; viksya-
observing; kaumara-capalam — the restlessness of the childish pastimes;
srnvantyah — just to hear them again and again; kila — indeed; tat-matuh — in the
presence of His mother; iti — thus; ha — indeed; ucuh — said; samagatah — assembled
there.

Observing the very attractive childish restlessness of Krsna, all the gopis in the
neighborhood, to hear about Krsna s activities again and again, would approach
mother Yasoda and speak to her as follows.

10.08.29 Gopts to Mother Yasoda

vatsan muncan kvacid asamaye krosa sanj -ata hasa-hsteyam svadv atty atha dadhi
payah kalpitaih steya yoga-ih
markan bhoksyan vibhajati sa cen natti bhandam bhinnatti
dravyalabhe sagrha kupi-to yaty upakrosya tokan
vatsan — the calves; muncan — releasing; kvacit — sometimes; asamaye at odd ti m es;
krosa-sanjata-hasah — after this, when the head of the house is angry, Krsna begins
to smile; steyam — obtained by stealing; svadu — very tasteful; atti — eats; atha — thus;
dadhi-payah — pot of curd and milk; kaipitaih — devised; steya-yogaih — by some sort
of stealing process; markan — to the monkeys; bhoksyan — giving to eat; vibhajati-
divides their portion; sah — the monkey; cet — if; na — not; atti — eats; bhandam — the
pot; bhinnatti — He breaks; dravya-alabhe when eatables are unavailable or He
cannot find such pots; sa-grha-kupitah — He becomes angry at the residents of the
h ouse; yati — He goes away; upakrosya — irritating and pinching; tokan the small
children.

Our dear friend Yasoda, 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 monkeys assemble, He divides it with them, and when the monkeys
have their bellies so full that 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 revenge He
will agitate the small children by pinching them. Then, when the children begin
crying, Krsna will go away.

10.09.08 Sukadeva Gosvamt to Maharaja Partksit

u2ukha2anghrer upari vyavasthitam
markaya kamam dadatam sici sthitam
 haiyangavam caurya visankiteksanam
niriksya pascat sutam agamac chanaih
ulukhala-anghreh — of the mortar in which spices were ground and which was
being kept upside down; upari — on top; vyavasthitam — Krsna was sitting; markaya-
unto a monkey; kamam — according to His satisfaction; dadatam — delivering shares;
sici sthitam — situated in the butter pot hanging on the swing; haiyangavam — butter
and other milk preparations; caurya-visankita — because of stealing, were anxiously
looking hither and thither; iksanam — whose eyes; niriksya — by seeing these
a ctivities; pascat — from behind; sutam — her son; agamat — she reached; sanaih v e r y
slowly, cautiously.

Krsna, at that time, was sitting on an upside-down wooden mortar for grinding
spices and was distributing milk preparations such as yogurt and butter to the
monkeys as He liked. Because of having stolen, He was looking all around with
great anxiety, suspecting that He might be chastised by His mother. Mother
Yasoda, upon seeing Him, very cautiously approached Him from behind.

10.09.12 Sukadeva Gosvamt to Maharaja Partksit

tyaktva yastim sutam bhitam
vij nayarbhaka vats-ala
iyesa kila tam baddhum
damnatad virya -kovi-da
tyaktva — throwing away; yastim — the stick in her hand; sutam — her son; bhitam-
considering her son s great fear; vijnaya — understanding; arbhaka-vatsala — the most
affectionate mother of Krsna; iyesa — desired; kila — indeed; tam — Krsna; baddhum-
to bind; damna — with a rope; a-tat-virya-kovida — without knowledge of the
supremely powerful Personality of Godhead (because of intense love for Krsna).

Mother Yasoda was always overwhelmed by intense love for Krsna, not knowing
who Krsna was or how powerful He was. Because of maternal affection for Krsna,
she never even cared to know who He was. Therefore, when she saw that her son
had become excessively afraid, she threw the stick away and desired to bind Him
so that He would not commit any further naughty activities.

10.09.15 Sukadeva Gosvamt to Maharaja Partksit

tad dama badhyamanasyasvarbhakasya krtagasah
dvy angulon-am abhut tenasandadhe 'nyac ca
gopika
tat dama — that binding rope; badhyamanasya — who was being bound by mother
Yasoda; sva-arbhakasya — of her own son; krta-agasah — who was an offender; dvi-
angula — by a measurement of two fingers; unam — short; abhut — became; tena — with
that rope; sandadhe — joined; anyat ca — another rope; gopika — mother Yasoda.

When mother Yasoda was trying to bind the offending child, she saw that the
binding rope was short by a distance the width of two fingers. Thus she brought
another rope to join to it.

10.09.16 Sukadeva Gosvamt to Maharaja Partksit

yadasit tad api nyunamtenanyad api sandadhe
 tad api dvy angulam nyunamyad yad adatta bandhanam
yada — when; asit — became; tat api — even the new rope that had been joined;
nyunam — still short; tena — then, with the second rope; anyat api — another rope also;
sandadhe — she joined; tat api — that also; dvi-angulam — by a measurement of two
fingers; nyunam — remained short; yat yat adatta — in this way, one after another,
whatever ropes she joined; bandhanam — for binding Krsna.

This new rope also was short by the measurement of two fingers, and when
another rope was joined to it, it was still two fingers too short. As many ropes as
she joined, all of them failed; their shortness could not be overcome.

10.09.18 Sukadeva Gosvamt to Maharaja Partksit

sva ma-tuh svinna gat-rayavisrasta ka -bara sraj -ah
drstva parisramam krsnahkrpayas it sva ban-dhane
sva-matuh — of His own mother (Krsna's mother, Yasodadevi); svinna-gatrayah-
when Krsna saw His mother perspiring all over because of unnecessary labor;
visrasta — were falling down; kabara — from her hair; srajah — of whom the flowers;
drstva — by seeing the condition of His mother; parisramam — He could understand
that she was now overworked and feeling fatigued; krsnah — the Supreme
Personality of Godhead; krpaya — by His causeless mercy upon His devotee and
mother; asit — agreed; sva-bandhane — in binding Him.

Because of mother Yasoda's hard labor, her whole body became covered with
perspiration, and the flowers and comb were falling from her hair. When child
Krsna saw His mother thus fatigued, He became merciful to her and agreed to be
bound.

10.09.20 Sukadeva Gosvamt to Maharaja Partksit

nemam virinco na bhavo na srir apy anga samsr-aya
prasadam lebhire gopi yat tat prapa vimuktidat
na — not; imam — this exalted position; virincah — Lord Brahma; na — nor; bhavah-
Lord Siva; na — nor; srih — the goddess of fortune; api — indeed; anga-samsraya-
although she is always the better half of the Supreme Personality of Godhead;
prasadam — mercy; lebhire — obtained; gopi — mother Yasoda; yat tat — as that which;
prapa — obtained; vimukti-dat — from Krsna, who gives deliverance from this
material world.

Neither Lord Brahma, nor Lord Siva, nor even the goddess of fortune, who is
always the better half of the Supreme Lord, can obtain from the Supreme
Personality of Godhead, the deliverer from this material world, such mercy as
received by mother Yasoda.

10.10.26-27 Sukadeva Gosvamz to Maharaja Parzksit

ity antarenarj
unayoh krsnas tu yamayor yayau
atma nirvesa m-atrenat-iryag gatam u2-ukha2am

iti — thus deciding; antarena — between; arjunayoh — the two arjuna trees; krsnah tu-
Lord Krsna; yamayoh yayau — entered between the two trees; atma-nirvesa-
matrena — as soon as He entered (between the two trees); tiryak — crossways; gatam-
so became; ulukhalam — the big mortar for grinding spices.

Having thus spoken, Krsna soon entered between the two arjuna trees, and thus
the big mortar to which He was bound turned crosswise and stuck between them.
(26)
ba2ena niskarsayatanvag u2ukha2am tad
damodarena tarasotka2itanghri ba-ndhau
nispetatuh parama vi-kramitativepa
skandha pr-avala vit-apau krta ca-nda sa-bdau
balena — by the boy Krsna; niskarsayata — who was dragging; anvak — following the
dragging of Krsna; ulukhalam — the wooden mortar; tat — that; dama-udarena — by
Krsna, who was tied by the belly; tarasa — with great force; utkalita — uprooted;
anghri-bandhau — the roots of the two trees; nispetatuh — fell down; parama-
vikramita — by the supreme power; ati-vepa — trembling severely; skandha — trunk;
pravala — bunches of leaves; vitapau — those two trees, along with their branches;
krta — having made; canda-sabdau — a fierce sound.

By dragging behind Him with great force the wooden mortar tied to His belly, the
boy Krsna uprooted the two trees. By the great strength of the Supreme Person, the
two trees, with their trunks, leaves and branches, trembled severely and fell to the
ground with a great crash. (27)

10.10.28 Sukadeva Gosvamt to Maharaja Partksit

tatra sriya paramaya kakubhah sphurantau
siddhav upetya kuj ayor ivaj ata vedah-
krsnam pranamya sirasakhi2a 2oka n-atham-
baddhanjali virajasav idam ucatuh sma
tatra — there, on the very spot where the two arjunas fell; sriya w i t h b e a u t i f ication;
paramaya — superexcellent; kakubhah — all directions;sphurantau — illuminating by
effulgence; siddhau — two perfect persons; upetya — then coming out; kujayoh — from
between the two trees; iva — like; jata-vedah — fire personified; krsnam — unto Lord
Krsna; pranamya — offering obeisances; sirasa — with the head; akhila-loka-natham-
to the Supreme Person, the controller of everything; baddha- njali — with folded
hands; virajasau — fully cleansed of the mode of ignorance; idam — the following
words; ucatuh sma — uttered.

Thereafter, in that very place where the two arjuna trees had fallen, two great,
perfect personalities, who appeared like fire personified, came out of the two trees.
The effulgence of their beauty illuminating all directions, with bowed heads they
offered obeisances to Krsna, and with hands folded they spoke the following
words.

10.10.38 Nalakuvara and Manigriva Pray to Krsna

vani gunanukathane sravanau kathayam
hastau ca karmasu manas tava padayor nah
smrtyam siras tava nivasaj agat praname-
 drstih satam darsane 'stu bhavat t-anunam
vani — words, the power of speech; guna-anukathane — always engaged in talking
about Your pastimes; sravanau — the ear, or aural reception; kathayam — in talks
about You and Your pastimes; hastau — hands and legs and other senses; ca — also;
karmasu — engaging them in executing Your mission; manah — the mind; tava — Your;
pa-dayoh — of Your lotus feet; nah — our; smrtyam — in remembrance always engaged
in meditation; sirah — the head; tava — Your; nivasa jagat-praname — because You are
all-ervading, You are everything, and our heads should bow down, not looking for
enjoyment; drstih — the power of sight; satam — of the Vaisnavas; darsane — in seeing;
astu — let all of them be engaged in this way; bhavat-tanunam — who are nondifferent
from You.

Henceforward, may all our words describe Your pastimes, may our ears engage in
aural reception of Your glories, may our hands, legs and other senses engage in
actions pleasing to You, and may our minds always think of Your lotus feet. may
our heads offer our obeisances to everything within this world, because all things
are also Your different forms, and may our eyes see the forms of Vaisnavas, who
are nondifferent from You.

10.10.42 Krsna to Nalakuvara and Manigriva

tad gacchatam mat para-mau nalakuvara sadanam
sanjato mayi bhavo vamipsitah paramo 'bhavah
tat gacchatam — now both of you may return; mat-paramau — accepting Me asthe
supreme destination of life; nalakuvara — 0 Nalakuvara and Manigriva; sadanam — to
your home; sanjatah — being saturated with; mayi — unto Me; bhavah — devotional
service; vam — by you; ipsitah w h i c h wa s desired; paramah — supreme, highest,
always engaged with all senses; abhavah — from which there is no falldown into
material existence.

0 Nalakuvara and Manigriva, now you may both return home. Since you desire to
be always absorbed in My devotional service, your desire to develop love and
affection for Me will be fulfilled, and now you will never fall from that platform.

10.11.27-28 Upananda to the Other Cowherd Men

yavad autpatiko 'risto vrajam nabhibhaved itah
tavad balan upadayayasyamo 'nyatra sanugah

yavat — so long; autpatikah — disturbing; aristah — the demon; vrajam — this Gokula
Vrajabhumi; na — not; abhibhavet itah — go away from this place; tavat — so long;
balan upadaya — for the benefit of the boys; yasyamah — we shall go; anyatra-
somewhere else; sa-anugah — with our followers.

All these incidents are being caused by some unknown demon. Before he comes
here to create another disturbance, it is our duty to go somewhere else with the
boys until there are no more disturbances. (27)
vanam vrndavanam nama pasavyam nava kananam-
gopa gopi gava-m se-vyampunyadri trna viru-dham-
v anam — another forest; vrndavanam nama — named Vrndavana; pasavyam a v e r y
suitable place for maintenance of the cows and other animals; nava-kananam-
there are many new gardenlike places; gopa-gopi-gavam — for all the cowherd men,
the members of their families, and the cows; sevyam — a very happy, very suitable
place; punya-adri — there are nice mountains; trna — plants; virudham and
creepers.

Between Nandesvara and Mahavana is a place named Vrndavana. This place is very
suitable because it is lush with grass, plants and creepers for the cows and other
animals. It has nice gardens and tall mountains and is full of facilities for the
happiness of all the gopas and gopis and our animals. Q8)

10.11.35-36 Sukadeva Gosvamt to Maharaja Partksit

vrndavanam sampravisya
sarva kal-a suk-havaham
tatra cakrur vrajavasam
sakatair ardha can-dravat
v rndavanam — the sacred place by the name Vrndavana; sampravisya a f t e r
entering; sarva-kala-sukha-avaham — where in all seasons it is pleasing to live;
tatra — there; cakruh — they made; vraja-avasam — inhabitation of Vraja; sakataih — by
the bullock carts; ardha-candravat — making a semicircle like a half moon.

In this way they entered Vrndavana, where it is always pleasing to live in all
seasons. They made a temporary place to inhabit by placing their bullock carts
around them in the shape of a half moon. (35)
vrndavanam govardhanam yamuna pulina-ni ca
viksyasid uttama pritirama madh-avayor nrpa

vrndavanam — the place known as Vrndavana; govardhanam — along with

Govardhana Hill; yamuna-pulinani ca — and the banks of the River Yamuna;
viksya — seeing this situation; asit — remained or was enjoyed; uttama priti — first-
class pleasure; rama-madhavayoh — of Krsna and Balarama; nrpa — 0 King Pariksit.

0 King Pariksit, when Rama and Krsna saw Vrndavana, Govardhana and the banks
of the River Yamuna, They both enjoyed great pleasure. (36)

10.11.37-38 Sukadeva Gosvamz to Maharaja Parzksit

evam vraj aukasam pritimyacchantau bala cestitaih-
kala vakyaih -sva kalenav-atsa palau ba-bhuvatuh
evam — in this way; vraja-okasam — to all the inhabitants of Vraja; pritim — pleasure;
yacchantau — giving; bala-cestitaih — by the activities and pastimes of childhood;
kala-vakyaih — and by very sweet broken language; sva-kalena — in due course of
time; vatsa-palau — to take care of the calves; babhuvatuh — were grown up.

In this way, Krsna and Balarama, acting like small boys and talking in half-broken
language, gave transcendental pleasure to all the inhabitants of Vraja. In due
course of time, They became old enough to take care of the calves. (37)
avidure vraj b-huvah
a saha gopala d-arakaih
carayam asatur vatsannana k-rida p-aricchadau

avidure n— ot very far from the residential quarters of the Vraj avasis;
vraja b-
huvah
from the 2and known as Vraj a; saha gopa2a d-arakaih with other boys of the same
profession (cowherd boys); carayam asatuh t— ended; vatsan t— he sma22 ca2ves; nana
various; krida s— porting; paricchadau d— ressed very nicely in di fferent ways and
equipped with implements.

Not far away from Their residential quarters, both Krsna and Balarama, equipped
with all kinds of playthings, played with other cowherd boys and began to tend the
small calves. (38)

10.11.39-00 Sukadeva Gosvamz to Maharaja Parzksit

kvacid vadayato venum
ksepanaih ksipatah kvacit
kvacit padaih kinkinibhih
kvacit krtrima go v-rsa-ih
vrsayamanau nardantau
yuyudhate parasparam
anukrtya rutair j antums
ceratuh prakrtau yatha

kvacit — sometimes; vadayatah — blowing; venum — on the flute; ksepanaih — with a

device of rope for throwing; ksipatah t h r o w i n g s t ones to get fruit; kvacit-
sometimes; kvacit padaih — sometimes with the legs; kinkinibhih — with the sound
of ankle bells; kvacit — sometimes; krtrima-go-vrsaih — by becoming artificial cows
and bulls; vrsayamanau — imitating the animals; nardantau — roaring loudly;
yuyudhate — They both used to fight; parasparam — with one another; anukrtya-
imitating; rutaih — by resounding; jantun — all the animals; ceratuh — They used to
wander; prakrtau — two ordinary human children; yatha — like.

Sometimes Krsna and Balarama would play on Their flutes, sometimes They would
throw ropes and stones devised for getting fruits from the trees, sometimes They
would throw only stones, and sometimes, Their ankle bells tinkling, They wood
play football with fruits like bael and amalaki. Sometimes they would cover
themselves with blankets and imitate cows and bulls and fight with one another,
roaring loudly, and sometimes They would imitate the voices of the animals. In
this way They enjoyed sporting, exatly like two ordinary human children. (39-00)
kadacid yamuna tire vats-ams carayatoh svakaih
vayasyaih krsna balayorj-ighamsur daitya agamat
kadacit — sometimes; yamuna-tire — on the bank of the Yamuna; vatsan t h e c a lves;
carayatoh — when They were tending; svakaih — Their own; vayasyaih — with other
playmates; krsna-balayoh — both Krsna and Balarama; jighamsuh — desiring to kill
Them; daityah — another demon; agamat — reached there.
One day while Rama and Krsna, along with Their playmates, were tending the
calves on the bank of the river Yamuna, another demon arrived there, desiring to
kill Them. (%1)
tamvatsa r-upinam viksyavatsa y-utha g-atam harih
darsayan baladevayasanair mugdha ivasadat
tam — unto the demon; vatsa-rupinam — assuming the form of a calf; viksya — seeing;
vatsa-yutha-gatam — when the demon entered the group of all the other calves;
harih — the Supreme Personality of Godhead, Krsna; darsayan — indicating;
baladevaya — unto Baladeva; sanaih — very slowly; mugdhah iva — as if He did not
understand anything; asadat — came near the demon.

When the Supreme Personality of Godhead saw that the demon had assumed the
form of a calf and entered among the groups of other calves, He pointed out to
Baladeva, "Here is another demon." Then He very slowly approached the demon,
as if He did not understand the demon's intentions. (W2)

grhitvapara pad-abhyam saha 2ang-u2am acyutah

bhramayitva kapitthagre prahinod gatajivitam
sa kapitthair maha kay-ahpatyamanaih papata ha

g rhitva — capturing; apara-padabhyam — with the hind legs; saha a l ong wi t h ;

langulam — the tail; acyutah — Krsna, the Supreme Personality of Godhead;
bhramayitva — twirling around very severely; kapittha-agre o n t h e top of a
kapittha tree; prahinot — threw him; gata jivitam l i f e l ess body; sah — that demon;
kapitthaih — with the kapittha trees; maha-kayah — assumed a great body;
patyamanaih — and while the tree fell down; papata ha — he fell dead on the ground.

Thereafter, Krsna caught the demon by the hind legs and tail, twirled the demon's
whole body very strongly until the demon was dead, and threw him into the top of
a kapittha tree, which then fell down, along with the body of the demon, who had
assumed a great form. (03)
tam viksya vismita balah sasamsuh sadhu sadhv iti
devas ca parisantusta babhuvuh puspa varsin-ah
tam — this incident; viksya — observing; vismitah — very much astonished; balah — all
the other boys; sasamsuh — praised highly; sadhu sadhu iti — exclaiming, "Very
good, very good"; devah ca — and all the demigods from the heavenly planets;
parisantustah — being very much satisfied; abhuvuh — became; puspa-varsinah-
showered flowers on Krsna.

Upon seeing the dead body of the demon, all the cowherd boys exclaimed, "Well
done, Krsna! Very good, very good! Thank You." In the upper planetary system,
all the demigods were pleased, and therefore they showered flowers on the
Supreme Personality of Godhead. (00)

10.11.07 Sukadeva Gosvamz to Maharaja Parzksit

te tatra dadrsur balamaha sattvam a-vasthitam
tatrasur vaj ra nirbhinnam -gireh srngam iva cyutam
te — they; tatra — there; dadrsuh — observed; balah — all the boys; maha-sattvam — a
gigantic body; avasthitam — situated; tatrasuh b e c ame afraid; vajra-nirbhinnam-
broken by a thunderbolt; gireh srngam t h e p eak of a mountain; iva — like;
cyutam — fallen there.

Right by the reservoir, the boys saw a giantic body resembling a mountain peak
broken and struck down by a thunderbolt. They were afraid even to see such a
huge living being.

10.11.08 Sukadeva Gosvami to Maharaja Pariksit

sa vai bako nama mahan asuro baka ru-pa dh-rk
agatya sahasa krsnamtiksna tun-do 'grasad bali
sah — that creature; vai — indeed; bakah nama — by the name Bakasura; mahan
asurah — a great, gigantic demon; baka-rupa-dhrk — assumed the bodily shape of a
big duck; agatya — coming there; sahasa — all of a sudden; krsnam — Krsna; tiksna-
tundah — sharp beak; agrasat — swallowed; bali — very powerful.

That great-bodied demon was named Bakasura. He had assumed the body of a
duck with a very sharp beak. Having come there, he immediately swallowed Krsna.

10.11.50-51 Sukadeva Gosvami to Maharaja Pariksit

tam ta2u mu2a-m pradahantam agnivad
gopa2a sunu-m pitaram j agad guro-h
caccharda sadyo 'tirusaksatam bakas
tundena hantum punar abhyapadyata
tam — Krsna; talu-mulam — the root of the throat; pradahantam — burning; agni-vat-
like fire; gopala-sunum — Krsna, the son of a cowherd man; pitaram — the father;
jagat-guroh — of Lord Brahma; caccharda — got out of his mouth; sadyah-
immediately; ati-rusa — with great anger; aksatam — without being hurt; bakah-
Bakasura; tundena — with his sharp beak; hantum — to kill; punah — again;
abhyapadyata — endeavored.

Krsna, who was the father of Lord Brahma but who was acting as the son of a
cowherd man, became like fire, burning the root of the demon's throat, and the
demon Bakasura immediately disgorged Him. When the demon saw that Krsna,
although having been swallowed, was unharmed, he immediately attacked Krsna
again with his sharp beak. (50)
tam apatantam sa nigrhya tundayor
dorbhyam bakam kamsa sakham -satam patih
pasyatsu ba2esu dadara 2i2aya
mudavaho viranavad divaukasam
tam — unto Bakasura; apatantam — again endeavoring to attack Him; sah — Lord
Krsna; nigrhya — capturing; tundayoh — by the beak; dorbhyam — with His arms;
bakam — Bakasura; kamsa-sakham — who was the friend and associate of Kamsa;
satam patih — Lord Krsna, the master of the Vaisnavas; pasyatsu — while observing;
balesu — all the cowherd boys; dadara — bifurcated; lilaya — very easily; muda-avahah-
this action was very much pleasing; virana-vat — like the grass called virana (as it is
bifurcated); divaukasam — to all the denizens of heaven.
When Krsna, the leader of the Vaisnavas, saw that the demon Bakasura, the friend
of Kamsa, was endeavoring to attack Him, with His arms He captured the demon
by the two halves of the beak, and in the presence of all the cowherd boys Krsna
very easily bifurcated Him, as a child splits a blade of virana grass. By thus killing
the demon, Krsna very much pleased the denizens ofheaven. (51)

10.12.01 Sukadeva Gosvaml to Maharaja Parlksit

sri su-ka uvaca
kvacid vanasaya mano dadhad vraj at
pratah samutthaya vayasya va-tsapan
prabodhayan chrnga ra-vena caruna
vinirgato vatsa pu-rahsaro harih
sri-sukah uvaca — Sri Sukadeva Gosvami said; kvacit — one day; vana-asaya — just to
enjoy a picnic in the forest; manah — mind; dadhat — gave attention; vrajat — and went
out of Vrajabhumi; pratah — early in the morning; samutthaya — waking up; vayasya-
vatsa-pan — the cowherd boys and the calves; prabodhayan — to get everyone to rise,
waking up and informing them; srnga-ravena b y s o u n d ing the bugle made of
horn; caruna — very beautiful; vinirgatah — came out of Vrajabhumi; vatsa-
purahsarah — keeping the respective groups of calves in front; harih — the Supreme
Personality of Godhead.

Sukadeva Gosvami continued: 0 King, one day Krsna decided to take His breakfast
as a picnic in the forest. Having risen early in the morning, He blew His bugle
made of horn and woke all the cowherd boys and calves with its beautiful sound.
Then Krsna and the boys, keeping their respective groups of calves before them,
proceeded from Vrajabhumi to the forest.

10.12.03 Sukadeva Gosvaml to Maharaja Parlksit

krsna vatsai-r asankhyatair
yuthi krtya s-va vatsak-an
carayanto 'rbha 2i2abhir-
vij ahrus tatra tatra ha
krsna — of Lord Krsna; vatsaih — along with the calves; asankhya — taih — unlimited;
yuthi-krtya — assembled them; sva-vatsakan — personal calves; carayantah-
executing; arbha-lilabhih — by boyhood pastimes; vijahruh — enjoyed; tatra tatra-
here and there; ha — indeed.

Along with the cowherd boys and their own groups of calves, Krsna came out with
an unlimited number of calves assembled. Then all the boys began to sport in the
forest in a great playful spirit.

10.12.06 Sukadeva Gosvaml to Maharaja Parlksit

yadi duram gatah krsno vana sobheksa-naya tam
aham purvam aham purvamiti samsprsya remire

yadi — if; duram — to a distant place; gatah — went; krsnah — the Supreme Personality
of Godhead; vana-sobha — the beauty of the forest; iksanaya — for visiting and
enjoying; tam — unto Krsna; aham — I; purvam — first; aham — I; purvam — first; iti — in
this way; samsprsya by t o u c h ing Him; remire — they enjoyed life.

Sometimes Krsna would go to a somewhat distant place to see the beauty of the
forest. Then all the other boys would run to accompany Him each one saying, "I
shall be the first to run and touch Krsna! I shall touch Krsna first!" In this way
they enjoyed life by repeatedly touching Krsna.

10.12.08 Sukadeva Gosvamz to Maharaja Parzksit

vicchayabhih pradhavanto gacchantah sadhu ha-msakaih
bakair upavisantas canrtyantas ca kalapibhih
vicchayabhih — with running shadows; pradha — vantah — someone running on the
ground after the birds; gacchantah — going along; sadhu — beautiful; hamsakaih-
with the swans; bakaih — with the ducks sitting in one place; upavisantah ca — sitting
silently like them; nrtyantah ca — and dancing with; kalapibhih — with the peacocks;

Some boys imitated flying birds by running after the bird s shadows on the ground,
some imitated the beautiful movements and attractive postures of the swans, some
sat down with the ducks, sitting silently, and others imitated the dancing of the
peacocks.

10.12.10 Sukadeva Gosvami to Maharaja Pariksit

sakam bhekair vi2anghantah saritah srava samp-2utah
vihasantah praticchayahsapantas ca pratisvanan
sakam — along with; bhekaih — with the frogs; vilanghantah — jumping like them;
saritah — the water; srava-samplutah — became wet in the water of the river;
vihasantah — laughing; praticchayah — at the shadows; sapantah ca — condemned;
pratisvanan — the sound of their echoes;

Some boys went to the waterfalls and crossed over the river, jumping with th e
frogs, and when they saw their own reflections on the water, they would laugh.
They would also condemn the sounds of their own echoes.

10.12.12 Sukadeva Gosvami to Maharaja Pariksit

y at pada p-amsur -bahu j anma krcchra-to
dhrtatmabhir yogibhir apy alabhyah
sa eva yad drg visa-yah -svayam sthitah
kim varnyate distam ato vrajaukasam
yat — whose; pada-pamsuh — dust of the lotus feet; bahu janma — in many births;
krcchratah — from undergoing severe austerities and penances as a way of practicing
yoga, meditation, etc.; dhrta-atmabhih — by persons able to control the mind;
yogibhih — by such yogis (jna-na-yogis, raja-yogis, dhyana-yogis, etc.); api — indeed;
alabhyah — cannot be achieved; sah — the Supreme Personality of Godhead; eva-
indeed; yat-drk-visayah — has become the object of direct vision, face to face;
svayam — personally; sthitah — present in front of them; kim — what; varnyate — can be
described; distam — about the fortune; atah — therefore; vraja-okasam — of the
inhabitants of Vrajabhumi, Vrndavana.
Yogis may undergo severe austerities and penances for many births by practicing
yama, niyama, asana and pranayama, none of which are easily performed. Yet in
due sourse of time, when these yogis attain the perfection of controlling the mind,
they will still be unable to taste even a particle of dust from the lotus feet of the
Supreme Personality of Godhead. What then can we describe about the great
fortune of the inhabitants of Vrajabhumi, Vrndavana, with whom the Supreme
Personality of Godhead personally lived and who saw the Lord face to face>

10.12.13-10 Sukadeva Gosvamt to Maharaja Partksit

athagha na-mabhyapatan mahasuras
tesam sukha kri-dana vik-sanaksamah
nityam yad an-tar nijajivitepsubhih
pitamrtair apy amaraih pratiksyate
atha — thereafter; agha-nama — a very powerful demon by the name Agha;
abhyapatat — appeared on the spot; maha-asurah — a great, extremely powerful
demon; tesam — of the cowherd boys; sukha-kridana t h e e n j o y m ent of their
transcendental pastimes; viksana-aksamah b e in g un able to see, he could not
tolerate the transcendental happiness of the cowherd boys; nityam — perpetually;
yat-antah — the end of the life of Aghasura; nija jivita-ipsubhih — just to live
undisturbed by Aghasura; pita-amrtaih api — although they drank nectar every day;
amaraih — by such demigods; pratiksyate — was also being awaited (the demigods
were also awaiting the death of the great demon Aghasura).

My dear King Pariksit, thereafter there appeared a great demon named Aghasura,
whose death was being awaited even by the demigods. The demigods drank nectar
every day, but still they feared this great demon and awaited his death. This demon
could not tolerate the transcendental pleasure being enjoyed in the forest by the
cowherd boys. (13)
drstvarbhakan krsna mukha-n aghasurah
kamsanusistah sa baki bakanu-j ah
ayam tu me sodara nasa k-rt tay-or
dvayor mamainam sa balam -hanisye
drstva — after seeing; arbhakan — all the cowherd boys; krsna-mukhan — headed by
Krsna; aghasurah — the demon by the name Aghasura; kamsa-anusistah — sent by
Kamsa; sah — he (Aghasura); baki-baka-anujah — the younger brother of Putana and
Bakasura; ayam — this Krsna; tu — indeed; me — my; sodara-nasa-krt — the killer of my
brother and sister; tayoh — for my brother and sister; dvayoh — for those two;
mama — my; enam — Krsna; sa-balam — along with His assistants, the cowherd boys;
hanisye — I shall kill.

Aghasura, who had been sent by Kamsa, was the younger brother of Putana and
Bakasura. Therefore when he came and saw Krsna at the head of all the cowherd
boys, he thought, "This Krsna has killed my sister and brother, Putana and
Bakasura. Therefore, in order to please them both, I shall kill this Krsna, along
with His assistants, the other cowherd boys. (19)

10.12.16 Sukadeva Gosvamz to Maharaja Parzksit

 iti vyavasyajagaram brhad vapuh
sa yoj anayama mahadri p-ivaram
dhrtvadbhutam vyatta g-uhananam tada
pathi vyaseta grasanasaya khalah
iti — in this way; vyavasya — deciding; ajagaram — python; brhat vapuh a v e ry , very
large body; sah — Aghasura; yojana-ayama — occupying eight miles of land; maha-
adri-pivaram — as thick as a great mountain; dhrtva — assuming this form;
adbhutam — wonderful; vyatta — spread; guha-ananam — having a mouth resembling a
big cave in a mountain; tada — at that time; pathi — on the road; vyaseta — occupied;
g rasana-asaya — expecting to swallow all the cowherd boys; khalah the most
crooked.

After thus deciding, that crooked Aghasura assumed the form of a huge python, as
thick as a big mountain and as long as eight miles. Having assumed this wonderful
python s body, he spread his mouth like a big cave in the mountains and lay down
on the road, expecting to swallow Krsna and His associates the cowherd boys.

10.12.28-31 Sukadeva Gosvami to Maharaja Pariksit

krtyam kim atrasya khalasyajivanam
na va amisam ca satam vihimsanam
dvayam katham syad iti samvicintya
j natvavisat tundam asesa drg g-harih
krtyam kim — what to do; atra — in this situation; asya khalasya — of this envious
demon; jivanam — the existence of life; na — there should not be; va — either; amisam
ca — and of those who are innocent; satam — of the devotees; vihimsanam — the death;
dvayam — both actions (killing the demon and saving the boys); katham — how;
syat — can be possible; iti samvicintya — very perfectly thinking about the subject
matter; jnatva — and deciding what to do; avisat — entered; tundam — within the
mouth of the demon; asesa-drk harih — Krsna, who has unlimited potency, could
understand past, future and present.

Now, what was to be done> How could both, the killing of this demon and the
saving of the devotees be performed simultaneously> Krsna, being unlimitedly
potent, decided to wait for an intelligent means by which He could simultaneously
save the boys and kill the demon. Then He entered the mouth of Aghasura. (28)

tada ghana cchada -deva bhayad dha heti cuk-rusuh

j ahrsur ye ca kamsadyahkaunapas tv agha bandha-vah
tada — at that time; ghana-chadah — behind the clouds; devah — all the demigods;
bhayat — on account of feeling danger because Krsna had entered the mouth of the
demon; ha-ha — alas, alas; iti — in this way; cukrusuh — they exclaimed; jahrsuh-
became jubilant; ye — those; ca — also; kamsa-adyah — Kamsa and others; kaunapah-
the demons; tu — indeed; agha-bandhavah — the friends of Aghasura.

When Krsna entered the mouth of Aghasura, the demigods hidden behind the
clouds exclaimed, "Alas! Alas!" But the friends of Aghasura, like Kamsa and other
demons, were jubilant. (29)

tac chrutva bhagavan krsnas tv avyayah sarbha vatsakam-

 curni cikirsor atmanam tarasa vavrdhe gale
tat — that exclamation of ha-ha; srutva — hearing; bhagavan — the Supreme Personality
of Godhead; krsnah — Lord Krsna; tu — indeed; avyayah n e ver vanquishable; sa-
arbha-vatsakam — along with the cowherd boys and the calves; curni-cikirsoh — of
that demon, who desired to smash within the abdomen; atmanam — personally,
Himself; tarasa — very soon; vavrdhe — enlarged; gale — within the throat.

When the invincible Supreme Personality of Godhead, Krsna, heard the demigods
crying "Alas! Alas!" from behind the clouds, He immediately enlarged Himself
within the demon s throat, just to save Himself and the cowherd boys, His own
associates, from the demon who wished to smash them. (30)
tato 'tikayasya niruddha ma-rgino
hy udgirna drs-ter bhramatas tv itas tatah
purno 'ntar ang-e pavano niruddho
murdhan vinirbhidya vinirgato bahih
tatah — after Krsna took action to kill the demon s body from within the mou th; ati-
kayasya — of that great demon, who had expanded his body to a very large size;
niruddha-marginah — because of suffocating, all outlets being stopped up; hi
udgirna-drsteh — whose eyes had popped out; bhramatah tu itah tatah — the eyeballs,
or the life air, moving here and there; purnah — completely filled; antah-ange-
within the body; pavanah — the life air; niruddhah — being stopped; murdhan — the
hole in the top of the head; vinirbhidya — breaking; vinirgatah — went out;bahih-
externally.

Then, because Krsna had increased the size of His body, the demon extended his
own body to a very large size. Nonetheless, his breathing stopped, he suffocated,
and his eyes rolled here and there and popped out. The demon's life air, however,
could not pass through any outlet, and therefore it finally burst out through a hole
in the top of the demon's head. (31)

10.12.36 Sukadeva Gosvamt to Maharaja Partksit

raj ann aj agaram carma suskam vrndavane 'dbhutam
vraj aukasam bahu tithamb-abhuvakrida gahvar-am
rajan — 0 Maharaja Pariksit; ajagaram carma — the dry body of Aghasura, which
remained only a big skin; suskam — when it completely dried up; vrndavane
adbhutam — like a wonderful museum piece in Vrndavana; vraja-okasam — for the
inhabitants of Vrajabhumi, Vrndavana; bahu-titham — for many days, or for a long
time; babhuva — became; akrida — sporting place; gahvaram — a cave.

0 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.

10.13.05-6 Krsna to the Cowherd Boys

aho 'tiramyam pulinam vayasyah
sva keli samp-an m-rdulaccha balukam-
sphutat saro gand-ha h-rtali pat-rika-
 dhvani pratidhvana 2-asad drumaku2am
aho — oh; ati-ramyam — very, very beautiful; pulinam — the bank of the river;
vayasyah — My dear friends; sva-keli-sampat — full with all paraphernalia for
pastimes of play; mrdula-accha-balukam — the very soft and clean sandy bank;
sphutat — in full bloom; sarah-gandha — by the aroma of the lotus flower; hrta-
attracted; ali — of the bumblebees; patrika — and of the birds; dhvani-pratidhvana-
the sounds of their chirping and moving and the echoes of these sounds; lasat-
moving all over; druma-akulam — full of nice trees.

My dear friends, just see how this riverbank is extremely beautiful because of its
pleasing atmosphere. And just see how the blooming lotuses are attracting bees
and birds by their aroma. The humming and chirping of these bees and birds is
echoing throughout the beautiful trees in the forest. Also, here the sands are clean
and soft. Therefore, this must be considered the best place for our sporting and
pastimes. (5)
atra bhoktavyam asmabhir divarudham ksudharditah
vatsah samipe 'pah pitva carantu sanakais trnam
atra — here, on this spot; bhoktavyam — our lunch should be eaten; asmabhih — by us;
diva-arudham — it is very late now; ksudha arditah w e ar e fatigued with hunger;
vatsah — the calves; samipe — nearby; apah — water; pitva — after drinking; carantu — let
them eat; sanakaih — slowly; trnam — the grasses.

I think we should take our lunch here, since we are already hungry because the
time is very late. Here the calves may drink water and go slowly here and there and
eat the grass. (6)

10.13.08 Sukadeva Gosvamt to Maharaja Partksit

krsnasya visvak puru raj i m-and-a2air
abhyananah phu22a drso v-raj arbhakah
sahopavista vipine virej us
chada yathambhoruha karnik-ayah

krsnasya visvak — surrounding Krsna; puru-raji-mandalaih — by different

encirclements of associates; abhyananah — everyone looking forward to the center,
where Krsna was sitting; phulla-drsah — their faces looking very bright because of
transcendental pleasure; vraja-arbhakah — all the cowherd boys of Vrajabhumi;
saha-upavistah — sitting with Krsna; vipine — in the forest; virejuh — so nicely and
beautifully made; chadah — petals and leaves; yatha — just as; ambhoruha — of a lotus
flower; karnikayah — of the whorl.

Like the whorl of a lotus flower surrounded by its petals and leaves, Krsna sat in
the center, encircled by lines of His friends, who all looked very beautiful. Every
one of them was trying to look forward toward Krsna, thinking that Krsna might
look toward him. In this way they all enjoyed their lunch in the forest.

10.13.11-13 Sukadeva Gosvamt to Maharaja Partksit

bibhrad venum j athara patayoh s-rnga
vetre ca k-akse
vame panau masrna kava2am -tat pha2any a-ngu2isu
 tisthan madhye sva parisuhrdo hasayan narmabhih svaih
svarge 2oke misati bubhuje yajna-bhug ba2a-ke2ih
bibhrat venum — keeping the flute; jathara-patayoh — between the tight clothing and
the abdomen; srnga-vetre — both the horn bugle and the cow-driving stick; ca — also;
kakse — on the waist; vame — on the left-hand side; panau — taking in hand; masrna-
kavalam — very nice food prepared with rice and first-class curd; tat-phalani-
suitable pieces of fruit like bael; angulisu — between the fingers; tisthan — staying in
this way; madhye — in the middle; sva-pari-suhrdah — His own personal associates;
hasayan — making them laugh; narmabhih — with joking words; svaih — His own;
svarge loke misati — while the inhabitants of the heavenly planets, Svargaloka, were
watching this wonderful scene; bubhuje — Krsna enjoyed; yajna-bhuk bala-kelih-
although He accepts offerings in yajna, for the sake of childhood pastimes He was
enjoying foodstuffs very jubilantly with His cowherd boyfriends.

Krsna is yajna-bhuk — that is, He eats only offerings of yajna — but to exhibit His
childhood pastimes, He now sat with His flute tucked between His waist and His
tight cloth on His right side and with His horn bugle and cow-driving stick on His
left. Holding in His hand a very nice preparation of yogurt and rice, with pieces of
suitable fruit between His fingers, He sat like the whorl of a lotus flower, looking
forward toward all His friends, personally joking with them and creating jubilant
laughter among them as he ate. At that time, the denizens of heaven were
watching, struck with wonder at how the Personality of Godhead, who eats only in
yajna, was now eating with His friends in the forest. (11)
bharataivam vatsa pesu-
bhunj anesv acyutatmasu
vatsas tv antar vane -duram
vivisus trna 2obhita-h
bharata — 0 Maharaja Pariksit; evam — in this way (while they were enjoying their
lunch); vatsa-pesu — along with all the boys tending the calves; bhunjanesu-
engaged in taking their food; acyuta-atmasu — all of them being very near and dear
to Acyuta, Krsna; vatsah — the calves; tu — however; antah-vane — within the deep
forest; duram — far away; vivisuh — entered; trna-lobhitah — being allured by green
grass.

0 Maharaja Pariksit, while the cowherd boys, who knew nothing within the core
of their hearts but Krsna, were thus engaged in eating their lunch in the forest, the
calves went far away, deep into the forest, being allured by green grass. (12)
tan drstva bhaya santras-tan
uce krsno 'sya bhi-bhayam
mitrany asan ma viramate
hanesye vatsakan aham
tan — that those calves were going away; drstva — seeing; bhaya-santrastan — to the
cowherd boys, who were disturbed by fear that within the dense forest the calves
would be attacked by some ferocious animals; uce — Krsna said; krsnah asya bhi-
bhayam — Krsna, who is Himself the fearful element of all kinds of fear (when
Krsna is present, there is no fear); mitrani — My dear friends; asat — from your
enjoyment of eating; ma viramata — do not stop; iha — in this place, in this spot;
anesye — I shall bring back; vatsakan — the calves; aham — I.

When Krsna saw that His friends the cowherd boys were frightened, He, the fierce
controller even of fear itself, said, just to mitigate their fear, "My dear friends, do
not stop eating. I shall bring your calves back to this spot by personally going after
them Myself." (13)

10.13.15 Sukadeva Gosvami to Maharaja Pariksit

ambhoj anmaj anis tad an-tara ga-to mayarbhakasyesitur
drastum manju mahitvam anyad api tad va-tsan ito vatsapan
nitvanyatra kurudvahantaradadhat khe 'vasthito yah pura
drstvaghasura mo-ksanam prabhavatah praptah param vismayam
ambhojanma janih — Lord Brahma, who was born from a lotus flower; tat-antara-
gatah — now became entangled with the affairs of Krsna, who was enjoying
luncheon pastimes with His cowherd boys; maya-arbhakasya — of the boys made by
Krsna's maya; isituh — of the supreme controller; drastum — just to see; manju — very
pleasing; mahitvam anyat api — other glories of the Lord also; tat-vatsan their
calves; itah — than that place where they were; vatsa-pan — and the cowherd boys
taking care of the calves; nitva — bringing them; anyatra — to a different place;
kurudvaha — 0 Maharaja Pariksit; antaradadhat — kept hidden and invisible for some
time; khe avasthitah yah — this person Brahma, who was situated in the higher
planetary system in the sky; pura — formerly; drstva — was observing; aghasura-
moksanam — the wonderful killing and deliverance of Aghasura from material
tribulation; prabhavatah — of the all-potent Supreme Person; praptah param
vismayam — had become extremely astonished.

0 Maharaja Pariksit, Brahma, who resides in the higher planetary system in the
sky, had observed the activities of the most powerful Krsna in killing and
delivering Aghasura, and he was astonished. Now that same Brahma wanted to
show some of his own power and see the power of Krsna, who was engaged in His
childhood pastimes, playing as if with ordinary cowherd boys. Therefore, in
Krsna's absence, Brahma took all the boys and calves to another place. Thus he
became entangled, for in the very near future he would see how powerful Krsna
WBS.

10.13.18 Sukadeva Gosvamt to Maharaja Partksit

tatah krsno mudam kartumtan matrnam -ca kasya caubhayayitam atmanamcakre
visva krd isva-rah
tatah — thereafter; krsnah — the Supreme Personality of Godhead; mudam — pleasure;
kartum — to create; tat-matrnam ca — of the mothers of the cowherd boys and calves;
kasya ca — and (the pleasure) of Brahma; ubhayayitam — expansion, both as the
calves and as the cowherd boys;atmanam — Himself; cakre — did; visva-krt isvarah — it
was not difficult for Him, for He is the creator of the whole cosmic manifestation.

Thereafter, just to create pleasure both for Brahma and for the mothers of the
calves and cowherd boys, Krsna, the creator of the entire cosmic manifestation,
expanded Himself as calves and boys.
10.13.19 Sukadeva Gosvamz to Maharaja Parzksit
yavadvatsapa v-atsakalpaka v-apur yavat karanghry a-dikam
yavad yasti v-isana v-enu d-ala s-ig yavad vibhusambaram
yavac chia g-una b-hidhakrti v-ayo yavad viharadikam
sarvam visnumayam giro 'nga v-ad ajah sarva sv-arupo babhau
yavat vatsapa — exactly like the cowherd boys; vatsaka-alpaka-vapuh a n d e x a ctly
like the tender bodies of the calves; yavat kara-anghri-adikam — exactly to the
measurement of their particular varieties of legs and hands; yavat yasti-visana-
venu-dala-sik — not only like their bodies but exactly like their bugles, flutes, sticks,
lunch bags and so on; yavat vibhusa-ambaram — exactly like their ornaments and
dress in all their varied particulars; yavat sila-guna-abhidha-akrti-vayah — their
exact character, habits, features, attributes and explicit bodily features; yavat
vihara-adikam e x a c tly according to their tastes or amusements; sarvam-
everything in detail; visnu-mayam — expansions of Vasudeva, Visnu; girah anga-
vat vo i ces exactly like theirs; ajah — Krsna; sarva-svarupah babhau — created

By His Vasudeva feature, Krsna simultaneously expanded Himself into the exact
number of missing cowherd boys and calves, with their exact bodily features, their
particular types of hands, legs and other limbs, their sticks, bugles and flutes, their
lunch bags, their particular types of dress and ornaments placed in various ways,
their names, ages and forms, and their special activities and characteristics. By
expanding Himself in this way, beautiful Krsna proved the statement samagra-
jagad visnumayam: "Lord Visnu is all-pervading."

10.13.26-27 Sukadeva Gosvamz to Maharaja Parzksit

vraj aukasam sva tokes-usneha va22y -abdam anvaham
sanair nihsima vavrdheyatha krsne tv apurvavat
vraja-okasam — of all the inhabitants of Vraja, Vrndavana; sva-tokesu — for their own
sons; sneha-valli — the creeper of affection; a-abdam — for one year; anu-aham — every
day; sanaih — gradually; nihsima — without limit; vavrdhe — increased; yatha krsne
exactly accepting Krsna as their son; tu — indeed; apurva-vat — as it had not been
previously.

Although the inhabitants of Vrajabhumi, the cowherd men and cowherd women,
previously had more affection for Krsna than for their own children, now, for one
year, their affection for their own sons continuously increased, for Krsna had now
become their sons. There was no limit to the increment of their affection for their
sons, who were now Krsna. Every day they found new inspiration for loving their
children as much as they loved Krsna. (26)

ittham atmatmanatmanam
vatsa pala mis-na sa-h
palayan vatsapo varsam
cikride vana gosthayo-h
ittham — in this way; atma — the Supreme Soul, Krsna; atmana — by Himself;
atmanam — Himself again; vatsa-pala-misena — with the forms of cowherd boys and
calves; sah — Krsna Himself; palayan — maintaining; vatsa-pah — tending the calves;
varsam — continuously for one year; cikride — enjoyed the pastimes; vana-
gosthayoh — both in Vrndavana and in the forest.

In this way, Lord Sri Krsna, having Himself become the cowherd boys and groups
of calves, maintained Himselfby Himself. Thus He continued His pastimes, both
in Vrndavana and in the forest, for one year. (27)

10.13.36-37 Balarama to Himself

kim etad adbhutam iva vasudeve 'khilatmani
vrajasya satmanas tokesv apurvam prema vardhate
kim — what; etat — this; adbhutam — wonderful; iva — just as; vasudeve in V a sudeva,
Lord Sri Krsna; akhila-atmani — the Supersoul of all living entities; vrajasya — of all
the inhabitants of Vraja; sa-atmanah a l o n g w it h Me; tokesu — in these boys;
apurvam — unprecedented; prema — affection; vardhate — is increasing.

What is this wonderful phenomenon> The affection of all inhabitants of Vraja,

including Me, toward these boys and calves is increasing as never before, just like
our affection for Lord Krsna, the Supersoul of all living entities. (36)

keyam va kuta ayata daivi va nary utasuri

prayo mayastu me bharturnanya me 'pi vimohini
ka — who; iyam — this; va — or; kutah — from where; ayata — has come; daivi — whether
demigod; va — or; nari — woman; uta — or; asuri — demoness; prayah — in most cases;
maya — illusory energy; astu — she must be; me — My; bhartuh — of the master, Lord
Krsna; na — not; anya — any other; me — My; api — certainly; vimohini — bewilderer.

Who is this mystic power, and where has she come from> Is she a demigod or a
demoness> She must be the illusory energy of My master, Lord Krsna, for who else
can bewilder Me> (37)

10.13.00 Sukadeva Gosvamt to Maharaja Partksit

tavad etyatmabhur atma manena truty aneha-sa
purovad abdam kridantam dadrse sa kalam -harim
tavat — for so long; etya — after returning; atma-bhuh — Lord Brahma; atma-manena-
by his (Brahma's) own measurement; truti-anehasa — by a moment's time; purah-
vat — just as previously; a-abdam — for one year (by human measurement of time);
kridantam — playing; dadrse — he saw; sa- kalam — along with His expansions; harim-
Lord Hari (Sri Krsna).

When Lord Brahma returned after a moment of time had passed (according to his
own measurement), he saw that although by human measurement a complete year
had passed, Lord Krsna, after all that time, was engaged just as before in playing
with the boys and calves, who were His expansions.

10.13.00-05 Sukadeva Gosvamt to Maharaja Partksit

evam sammohayan visnum
vimoham visva mohanam-
svayalva mayayQJo pl
svayam eva vimohitah
evam — in this way; sammohayan — wanting to mystify; visnum t h e a l l - p e rvading
Lord Krsna; vimoham — who can never be mystified; visva-mohanam — but who
mystifies the entire universe; svaya — by his (Brahma s) own; eva — indeed; mayaya-
by mystic power; ajah L o r d B r a h ma; api — even; svayam — himself; eva — certainly;
vimohitah — was put into bewilderment, became mystified.

Thus because Lord Brahma wanted to mystify the all-pervading Lord Krsna, who
can never be mystified, but who, on the contrary, mystifies the entire universe, he
himself was put into bewilderment by his own mystic power. (99)

amyam tamovan naiharam khadyotarcir ivahani

ma hatitara ma-yaisyamnihanty atmani yunj atah
tamyam — on a dark night; tamah-vat — just as darkness; naiharam — produced by
snow; khadyota-arcih — the light of a glowworm; iva — just as; ahani — in the daytime,
in the sunlight; mahati — in a great personality; itara-maya — inferior mystic potency;
aisyam th e ability; nihanti — destroys; atmani — in his own self; yunjatah — of the
person who attempts to use.

As the darkness of snow on a dark night and the light of a glow-worm in the light
of day have no value, the mystic power of an inferior person who tries to use it
against a person of great power is unable to accomplish anything; instead, the
power of that inferior person is diminished. (05)

10.13.50 Sukadeva Gosvamz to Maharaja Parzksit

saty a j nananantananda matr-ai ka rasa -mur-tay ah
asprsta bhuri -maha-tmya api hy upanisad drsam-
satya — eternal; jnana — having full knowledge; ananta — unlimited; ananda — fully
blissful; matra — only; eka-rasa — always existing; murtayah — forms; asprsta-bhuri-
mahatmyah — whose great glory is not touched; api — even; hi — because; upanisat-
drsam — by those jnanis who are engaged in studying the Upanisads.

The Visnu-murtis all had eternal, unlimited forms, full of knowledge and bliss and
existing beyond the influence of time. Their great glory was not even to be touched
by the jnanis engaged in studying the Upanisads.

10.13.59-61 Sukadeva Gosvami to Maharaja Pariksit

sapady evabhitah pasyan diso 'pasyat purah sthitam-
vrndavanamj anajivya drumak-irnam sama priyam-

sapadi — immediately; eva — indeed; abhitah — on all sides; pasyan — looking; disah — in
the directions; apasyat — Lord Brahma saw; purah-sthitam — situated in front of him;
vrndavanam — Vrndavana; jana-ajivya-druma-akirnam — dense with trees, which
were the means of living for the inhabitants; sama-priyam — and which was equally
pleasing in all seasons.

Then, looking in all directions, Lord Brahma immediately saw Vrndavana before
him, filled with trees, which were the means of livelihood for the inhabitants and
which were equally pleasing in all seasons. (59)
yatra naisarga durvairah -sahasan nr mrgadaya-h
 mitranivajitavasa druta rut t-arsakadikam

yatra — where; naisarga — by nature; durvairah — 2iving in enmity; saha asan — 2ive
together; nr — human beings; mrga a-dayah — and anima2s; mitrani f— riends; iva — 2ike;
ajita o-f Lord Sri Krsna; avasa residence; druta g— one away; rut a nger; tarsaka
adikam t h i rst and so on
Vrndavana is the transcendental abode of the Lord, where there is no hunger,
anger or thirst. Though naturally inimical, both human beings and fierce animals
live there together in transcendental friendship. (60)
tatrodvahat pasupa va-msa sis-utva na-tyam
brahmadvayam param anantam agadha bo-dham
vatsan sakhin iva pura parito vicinvad
ekam sa pan-i kav-alam paramesthy acasta
tatra — there (in Vrndavana); udvahat — assuming; pasupa-vamsa-sisutva-natyam-
the play of being a child in a family of cowherd men (another of Krsna's names is
Gopala, "He who maintains the cows"); brahma — the Absolute Truth; advayam-
without a second; param — the Supreme; anantam — unlimited; agadha-bodham
possessing unlimited knowledge; vatsan — the calves; sakhin — and His friends, the
boys; iva pura — just as before; paritah — everywhere; vicinvat — searching; ekam-
alone, all by Himself; sa-pani-kavalam w i t h a m o r sel of food in His hand;
paramesthi Lord Brahma; acasta — saw.

Then Lord Brahma saw the Absolute Truth — who is one without a second, who
possesses full knowledge and who is unlimited — assuming the role of a child in a
family of cowherd men and standing all alone, just as before, with a morsel of food
in His hand, searching everywhere for the calves and His cowherd friends. (61)

10.13.62 Sukadeva Gosvaml to Maharaja Parlksit

drstva tvarena nij a dhora-nato 'vatirya
prthvyam vapuh kanaka danda-m ivabhipatya
sprstva catur mukuta -kotibhi-r anghri yugma-m
natva mud asru su-j alai-r akrtabhisekam
drstva — after seeing; tvarena — with great speed, hastily; nija-dhoranatah — from his
swan carrier; avatirya — descended; prthvyam — on the ground; vapuh — his body;
kanaka-dandam iva — like a golden rod; abhipatya — fell down; sprstva — touching;
catuh-mukuta-kotibhih — with the tips of his four crowns; anghri-yugmam — the two
lotus feet; natva — making obeisances; mut-asru-su jalaih — with the water of his
tears of joy; akrta — performed; abhisekam — the ceremony of bathing His lotus feet.

After seeing this, Lord Brahma hastily got down from his swan carrier, fell down
like a golden rod and touched the lotus feet of Lord Krsna with the tips of the four
crowns on his heads. Offering his obeisances, he bathed the feet of Krsna with the
water of his tears of joy.

10.14.11 Brahma to Srl Krsna

 kvaham tamo mahad aham kha caragni var bhu-
samventitanda ghata s-apta v-itasti kayah
kvedrg v-idhaviganitanda p-aranu c-arya-
vatadhva r-oma v-ivarasya ca te mahitvam
kva w h e re; aham I ; t a m a h t h e m a t e r ial nature; mahat t h e t o tal m aterial
e nergy; aham f a lse ego; kha e t h e r ; cara a i r ; a gn i f i r e ;va h w a t e r ; b h u
earth; samventita s u r r o u n ded by; anda-ghata a p o t l ik e un i v erse; sapta-vitasti
seven spans; kayah b o dy ; kv a w h e r e ; i dr k s u c h ;v i d h a l i k e ;a v i g anita
unlimited; anda u n i v e r ses; para-anu l i k e th e atomic dust; carya m o v i n g ; vata-
a dhva ai r h o l es; roma o f h a i r o n th e b o dy; vivarasya o f th e h o l es; ca a l s o ;
te Your; mahitvam g r e a t n e ss.

What am I, a small creature measuring seven spans of my own hand> I am

enclosed in a potlike universe composed of material nature, the total material
energy, false ego, ether, air, water and earth. And what is your glory> Unlimited
universes pass through the pores of Your body just as particles of dust pass
through the openings of a screened window.

10.14.39 Brahma to Srt Krsna

anuj anihi mam krnna
sarvam tvam vetsi sarva drk-
tvam evajagatam natho
j agad etat tavarpitam
anujanihi p l e ase give leave; mam t o m e ; k r nn a 0 L o r d K r n n a ; sarvam
e verything; tvam Y o u ; v e ts i k n o w ; s a r v a-drk a l l - s e e ing; tvam Y o u ; e v a
alone; jagatam o f a l l t h e u n i v erses; nathah t h e m a s t er; jagat u n i v e r se; etat
t his; tava to Y ou; arpitam i s o f fered.

My dear Krsna, I now humbly request permission to leave. Actually, You are the
knower and seer of all things. Indeed, You are the Lord of all the universes, and yet
I offer this one universe unto You.

10.15.20 Sukadeva Gosvamt to Maharaja Partksit

sridama nama gopalo
rama kesavay-oh sakha
subala stokakr-nnadya
gopah premnedam abruvan
s rTdama nama na med srTdama; gopalah t h e c o w h erd boy; rama-kesavayoh o f
L ord Rama and Lord Krnna; sakha t h e f r i e nd; subala-stokakrnna-adyah S u b a l a ,
S tokakrnna and others; gopah c o w h er d boys; premna w i t h l o v e ; ida m t h i s ;
a bruvan s p o k e .

Once, some of the cowherd boys — Sridama, the very close friend of Rama and
Krsna, along with Subala, Stokakrsna and others — lovingly spoke the following
words.
10.15.21-22 Srtdama and Other Cowherd Boys to Krsna
rama rama maha b-aho
krnna dunta-nibarhana
ito 'vidure su mahad
vanam ta2a2i-sanku2am
r ama rama 0 R a m a : maha-baho 0 m s g h t y - a r med one; krnna 0 K r n n a ; d u n t a -
nibarhana 0 e l i m i n a tor of the miscreants; itah f r o m h e re; avidure n o t f a r ; su -
mahat v ery expansive; vanam a f o r e st; tala-ali w i t h r o w s of palm trees;
s ankulam f i l l e d .

0 Rama, Rama, mighty-armed one! 0 Krsna, destroyer of the miscreants! Not far
from here is a very great forest filled with rows of palm trees. (21)

phalani tatra bhurmi

patanti patitani ca
santi kintv avaruddhani
dhenukena duratmana
p halani th e f r u i ts; tatra t h e r e ; bh u r in i v e r y m a n y ; p atanti a r e f a l l i n g ;
patitani h a v e already fallen; ca a n d ; santi t hey are; kintu h o w e v e r ;
a varuddhani k e p t u n d er contr ol; dhenukena b y D h e n u k a ; duratmana t h e e v i l
one.

In that Talavana forest many fruits are falling from the trees, and many are already
lying on the ground. But all the fruits are being guarded by the evil Dhenuka. (22)

10.15.32 Sukadeva Gosvamt to Maharaja Partksit

sa tam grhitva prapador
bhramayitvaika panin-a
ciknepa trna raj agr-e
bhramana tyakta -j ivitam
sah He; tam h i m ; g r h i t v a s e i z i n g ; pr apadoh b y t h e h o o v es; bhramayitva
whirling around; eka-panina w i t h a s i n gle hand; ciknepa H e t h r ew ; t r n a-raja-
a gre into the top of a palm tree; bhramana b y t h e w h i r l i ng; tyakta g i v i n g u p ;
j ivitam h i s l i f e .

Lord Balarama seized Dhenuka by his hooves, whirled him about with one hand
and threw him into the top of a palm tree. The violent wheeling motion killed the
demon.

10.15.00 Sukadeva Gosvamt to Maharaja Partksit

atha ta2a pha2any -adan
manunya gata sadhvasa-h
trnam ca pasavas cerur
hata dhenuka -kanane -

atha th en; tala o f t h e p alm t r ees; phalani t h e f r u i t s ; adan a t e ; m a n u n y ah

the human beings; gata-sadhvasah h a v ing lost their fear; trnam u p o n t h e g r ass;
c a and; pasavah t h e a n i m a ls; ceruh g r a z ed; hata k i l l e d ; d h e n uk a o f t h e
demon Dhenuka; kanane i n t h e f o r est.

People now felt free to return to the forest where Dhenuka had been killed, and
without fear they ate the fruits of the palm trees. Also, the cows could now graze
freely upon the grass there.

10.16.01 Sukadeva Gosvamt to Maharaja Partksit

sri su-ka uvaca
vilokya dunitam krnnam
krnnah krnnahina vibhuh
tasya visuddhim anvicchan
sarpam tam udavasayat
sri-sukah uvaca sri sukadeva Gosvami said; vilokya s e e i ng; dunitam
contaminated; krnnam t h e r i v e r Yamuna; krnnah L o r d s r >Krnna; krnna-
a hina by th e black serpent; vibhuh t h e a l m i g ht y L o rd; tasyah o f t h e r i v e r ;
v isuddhim t h e p u r i f i c a tion; anvicchan d e s i r i ng ; sarpam s e r p e nt; tam t h a t ;
udavasayat sent away.

Sukadeva Gosvami said: Lord Sri Krsna, the Supreme Personality of Godhead,
seeing that the Yamuna River had been contaminated by the black snake Kaliya,
d esired to purify the river, and thus the Lord banished him from it .

10.16.66-67 Sukadeva Gosvami to Maharaja Pariksit

puj ayitvaj agan natha-m

prasadya garuda dhvaj -am
tatah prito 'bhyanuj natah
parikramyabhivandya tam
sa kalat-ra suhrt -putro-
dvipam abdheragama
j ha
tadaiva samrta jala
yamunanirvinabhavat
anugrahad bhagavatah
krida manun-a rupina-h
pujayitva w o r s h i p i ng; jagat-natham t h e L o r d of the universe; prasadya
satisfying; garuda-dhvajam H i m w h o s e flag is marked with the emblem of
Garuda; tatah t h en ; pr i ta h f e e l i n g h a p py; abhyanujnatah g i v e n p e r m i ssion to
l eave; parikramya c i r c u m a m b u l ating; abhivandya o f f e r in g obeisances; tam t o
H im; sa al ong wi th; kalatra h i s w i v es; suhrt f r i e n d s ; pu t ra h a n d c h i l d r e n ;
d vipam t o th e i sland; abdheh i n t h e s ea; jagama h e w e nt ; h a i n d e e d ;
tadaeva at that very moment; sa-amrta n e c t a r ean; jala h e r w a t er; yamuna
the river Yamuna; nirvina f r e e f rom p o i son; abhavat s h e b ecame; anugrahat
b y the mercy; bhagavatah o f th e Supreme Personality of Godhead; krida for
pleasure pastimes; manuna humanlike; rupinah m a n i f e s t ing a form.

Having thus pleased the Lord, whose flag is marked with the emblem of Garuda,
Kaliya felt satisfied. Receiving the Lord s permission to leave, Kaliya
circumambulated Him and offered Him obeisances. Then, taking His wives, friends
and children, he went to his island in the sea. The very moment Kaliya left, the
Yamuna was immediately restored to her original condition, free from poison and
full of nectarean water. This happened by the mercy of the Supreme Personality of
Godhead. (66-67)

10.17.20-22 Sukadeva Gosvami to Maharaja Pariksit

tam ratrim tatra raj endra
knut tr-dbhyam srama ka-rnitah
unur vrayaukaso gavah
ka2indyaupaku2atah
tam th at; ratri m n i g h t ; t a tr a t h e r e ; r aja-indra 0 m o s t e x a l ted of kings; knut-
t rdbhyam b y h u n g er and thirst; srama a n d b y f a t i gue; karnitah w e akened;
u nuh t h e y r e m ained; vraja-okasah t h e p e o ple of Vrndavana; gavah an d t h e
cows; kalindyah o f t h e Yamuna; upakulatah n e a r th e shore.

0 best of kings [Pariksit], because the residents of Vrndavana were feeling very
weak from hunger, thirst and fatigue, they and the cows spent the night where
they were, lying down near the bank of the Kalindi. (20)

tadasuci vano-dbhuto
davagnih sarvato vrajam
suptam nisitha avrtya
pradagdhum upacakrame
tada th en; suci o f t h e s u m m er; vana i n t h e f o r e st; udbhutah a r i s i n g ; dava-
agnih a c onflagration; sarvatah o n al l s i d es; vrajam t h e p e o ple of Vrndavana;
s uptam s l e eping; nisithe i n t h e m i d d l e of the night; avrtya s u r r o u n d i n g ;
pradagdhum t o burn; upacakrame b e g a n .

During the night, while all the people of Vrndavana were asleep, a great fire blazed
up within the dry summer forest. The fire surrounded the inhabitants of Vraja on
all sides and began to scorch them. (21)
tata utthaya sambhranta
dahyamanavraj aukasah
krnnam yayus te saranam
maya manuj a-m isvaram
t atah th en; ut thaya w a k i n g up ; sambhrantah a g i t a t ed; dahyamanah a b o u t t o
b e burned; vraja-okasah th e p e o ple of Vraja; krnnam t o K r n n a ; yayu h w e n t ;
t e they; saranam f o r s h e l t er; maya b y H i s p o t e n cy; manujam a p p e a r ing li k e
a human being; isvaram t h e S u p r eme Personality of Godhead.

Then the residents of Vrndavana woke up, extremely disturbed by the great fire
threatening to burn them. Thus they took shelter of Krsna, the Supreme Lord, who
by His spiritual potency appeared like an ordinary human being. (22)

10.17.25 Sukadeva Gosvami to Maharaja Pariksit

ittham sva jana vaiklavya-m
niriknyaj agad isvarah-
tam agnim apibat tivram
ananto 'nanta sakti dhrk- -
i ttham i n t h i s m a n n er; sva-jana o f H i s ow n d e v otees; vaiklavyam t h e
disturbed condition; nirikny a s e e i ng; jagat-isvarah t h e L or d of the universe;
t am th at; agnim f i r e ; a p i ba t d r a n k ;t i v ra m t e r r i b l e ; anantah t h e u n l i m i t e d
Lord; ananta-sakti-dhrk t h e p o s sessor of unlimited potencies.

Seeing His devotees so disturbed, Sri Krsna, the infinite Lord of the universe and
possessor of infinite power, then swallowed the terrible forest fire.

10.18.17-18 Sukadeva Gosvamz to Maharaja Parzksit

pasums carayator gopais
tad va-ne rama kr-nnayoh
gopa rup-ipralambo 'gad
asuras taj jih-irnaya

pasun th e anim als; carayatoh w h i l e th e two of Them were herding; gopaih

along with the cowherd boys; tat-vane i n t h a t f o r est, Vrndavana; rama-
krnnayoh L o r d R ama and Lord Krnna; gopa-rupi a s s u m in g the form of a
c owherd boy; pralambah P r a l a m ba; agat c a m e ; asurah t h e d e m on ; ta t T h e m ;
jihirnaya w i t h t h e d esire of kidnapping.

Killing of Pralambashura While Rama, Krsna and Their cowherd friends were thus
tending the cows in that Vrndavana forest, the demon Pralamba entered their
midst. He had assumed the form of a cowherd boy with the intention of
kidnapping Krsna and Balarama. (17)
tam vidvan api dasarho
bhagavan sarva darsa-nah
anvamodata tat sakhy-am
vadham tasya vicintayan
t am h im , Pr alambasura; vidvan k n o w i n g q u it e well; api e v e n t h o u g h ;
dasarhah th e descendant of Dasarha; bhagavan th e Su preme Personality of
G odhead; sarva-darsanah th e o m n i s cient; anvamodata a c c e pted; tat with him;
sakhyam f r i e n d ship; vadham t h e k i l l i n g ; tasya o f h i m ; v i c i n t ayan
meditating upon.

Since the Supreme Lord Krsna, who had appeared in the Dasarha dynasty, sees
everything, He understood who the demon was. Still, the Lord pretended to accept
the demon as a friend, while at the same time seriously considering how to kill
him. (18)

10.18.20 Sukadeva Gosvamt to Maharaja Partksit

uvaha krnno bhagavan
sridamanam paraj itah
vrnabham bhadrasenas tu
pralambo rohini sutam -

uvaha carri ed; krnnah L o r d s r i K r n n a ; bhagavan t h e S u p r eme Personality of

G odhead; sridamanam H i s d e v o tee and friend sridama; parajitah b e i n g
defeated; vrnabham V r n a b ha; bhadrasenah B h a d r asena; tu a n d ; p r a l ambah
Pralamba; rohini-sutam t h e so n of Rohini (Balarama)
Defeated, the Supreme Lord Krsna carried Sridama. Bhadrasena carried Vrsabha,
and Pralamba carried Balarama, the son of Rohini.

10.18.28 Sukadeva Gosvamz to Maharaja Parzksit

athagata sm-rtir abhayo ripum balo
vihaya sartham iva harantam atmanah
runahanac chirasi drdhena muntina
suradhipo girim iva vaj ra ra-mhasa
atha th en; agata-smrtih r e m e m b e r ing Hi m self; abhayah w i t h o u t f e ar; ripum
H is enemy; balah L o r d B alarama; vihaya l e a v ing aside; sartham t h e company;
iva in d e ed; harantam k i d n a p p i ng ; atmanah H i m s e l f ; run a a n g r i l y ; ahanat
He struck; sirasi u p o n th e head; drdhena h a r d ; m u n t in a w i t h H i s f i st ; sura-
a dhipah th e k in g of the demigods, Indra; girim a m o u n t a i n ; iv a j u s t a s ;
vajra o f h i s t h u n d e r b olt weapon; ramhasa w i t h t h e sw i f tness.

Remebering the actual situation, the fearless Balarama understood that the demon
was trying to kidnap Him and take Him away from His companions. The Lord
then became furious and struck the demons s head with His hard fist, just as Indra,
the king of the demigods strikes a mountain with his thunderbolt weapon.

10.18.29 Sukadeva Gosvami to Maharaja Pariksit

sa ahatah sapadi visirna mast-ako
mukhad vaman rudhiram apasmrto 'surah
maha ravam -vyasur apatat samirayan
girir yathamaghavata ayudhahatah
s ah he, Pralambasura; ahatah s t r u ck ; sapadi a t o n c e ; visirna s p l i t ;
m astakah hi s h ead; mukhat f r o m h i s m o u t h ; vaman v o m i t i n g ; r u d h i r a m
blood; apasmrtah u n c o n s c i ous; asurah t h e d e m on ; maha-ravam a g r eat noise;
v yasuh l i f e l ess; apatat h e f e ll ; samirayan s o u n d i n g ; giri h a m o u n t a i n ;
y atha as; maghavatah o f L o r d I n d ra; ayudha b y t h e w e ap on; ahatah h i t .

Thus smashed by Balarama's fist, Pralamba's head immediately cracked open. The
demon vomited blood from his mouth and lost all consciousness, and then with a
great noise he fell lifeless on the ground, like a mountain devastated by Indra.

10.19.07 Sukadeva Gosvamz to Maharaja Parzksit

tatah samantad dava dhumak-etur
yadrcchayabhut knaya krd van-aukasam
samzritah sarathino2bano2mukair
vi2e2ihanah sthira jangaman mahan

tatah th en; samantat o n a l l s i d es; dava-dhumaketuh a t e r r i bl e forest fire;

yadrcchaya su d d enly; abhut a p p e a r ed; knaya-krt threatening destruction;
v ana-okasam fo r all th ose present in the forest; samiritah d r i v e n ; sarathina b y
its chariot driver, the wind; ulbana t e r r i b l e ; ulm u k ai h w i t h m e t e o r l ik e sparks;
vilelihanah l i c k i n g ; sthira-jangaman a l l m o v i n g and nonm oving creatures;
mahan v ery great.
Suddenly a great forest fire appeared on all sides, threatening to destroy all the
forest creatures. Like a chariot driver, the wind swept the fire onward, and terrible
sparks shot in all directions. Indeed, the great fire extended its tongues of flame
toward all moving and nonmoving creatures.

10.19.12 Sukadeva Gosvamt to Maharaja Partksit

tatheti militaknenu
bhagavan agnim ulbanam
pitvamukhena tan krcchrad
yogadhiso vyamocayat
t atha all ri g ht; it i t h u s s p e a k i ng; milit a c l o s i n g ; aknen u t h e i r e y e s ;
b hagavan th e Supreme Lord; agnim t h e f i r e ; ul banam t e r r i b l e ; pi t v a
drinking; mukhena w i t h H i s m o u t h ; ta n t h e m ; k r c c h ra t f r o m t h e d a n g er;
yoga-adhisah th e su pr eme controller of all mystic power; vyamocayat d e l i v e r ed

"All right", the boys replied, and immediately closed their eyes. Then the Supreme
Lord, the master of all mystic power, opened His mouth and swallowed the terrible
fire, saving His friends from danger.

10.23.07 Cowherd Boys to the Ritualistic Brahmanas

gas carayantav avidura odanam
ramacyutau vo lanato bubhuknitau
tayor dvij aodanam arthinor yadi
sraddhaca vo yacchata dharma vittam-ah

gah Th eir cows; carayantau g r a z i ng; avidure n o t f a r aw ay; odanam food;

r ama-acyutau L o r d R ama and Lord Acyuta; vah f r o m y o u ; l a n a tah a r e
d esiring; bubhuknitau b e i n g h u n g ry ; tayoh f o r T h e m ; d v i ja h 0 b r a h m a n a s ;
o danam f o od ; arthino h b e g g i n g ; yadi i f ; s r a d dh a a n y f a i t h ; c a a n d ; v a h
on your part; yacchata p l e ase give; dharma-vit-tamah 0 b e s t k n o w ers of the
principles of religion.

Lord Rama and Lord Acyuta are tending Their cows not far from here. They are
hungry and want you to give Them some of your food. Therefore, 0 brahmanas, 0
best of the knowers of religion, if you have faith please give some food to Them.

10.23.09 Sukadeva Gosvamt to Maharaja Partksit

iti te bhagavad yacnam-
srnvanto 'pi na susruvuh
knudrasabhuri karmano-
balisavrddha maninah-
iti t h u s ; t e t h e y ,th e br ahmanas; bhagavat o f th e Supreme Personality of
G odhead; yacnam th e su p p l i cation; srnvantah h e a r i ng ; api a l t h o u g h ; n a
susruvuh t h e y di d no t hear; knudra-asah f u l l o f p e tty desire; bhuri-
karmanah e n t a n gled in elaborate ritualistic activities; balisah c h i l d i s h fo ols;
vrddha-maninah p r e s u m in g th emselves to be wise men.
The brahmanas heard this supplication from the Supreme Personality of Godhead,
yet they refused to pay heed. Indeed, they were full of petty desires and entangled
in elaborate rituals. Though presuming themselves advanced in Vedic learning,
they were actually inexperienced fools.

10.23.12 Sukadeva Gosvami to Maharaja Pariksit

na te yad om iti procur
na neti ca parantapa
gopanirasah pratyetya
tathocuh krnna ra-mayoh
n a not; te t h e y ; ya t w h e n ; o m "so be it"; iti thus; procuh d i d s p e ak; na
not; na "no"; iti thus; ca ei t h er; parantapa 0 c h a s t i ser of the enemies,
Pariknit Maharaja; gopah t h e c o w h erd boys; nirasah d i s c o u r aged; pratyetya
returning; tatha t h u s ; u cu h d e s c r i b ed; krnna-ramayoh t o L o r d K r n n a an d
Lord Rama.

When the brahmanas failed to reply even with a simple yes or no, 0 chastiser of
the enemy [Pariksit], the cowherd boys returned disappointed to Krsna and Rama
and reported this to Them.

10.23.14 Krsna to the Cowherd Boys

mam j napayata patnibhyah
sa sank-arnanam agatam
dasyanti kamam annam vah
snigdhamayy unitadhiya
mam Me ; jn apayata p l e ase announce; patnibhyah t o t h e w i v es; sa-
s ankarnanam t o g e t her with Lord Balarama; agatam a r r i v ed; dasyanti t heywill
give; kamam as much as you desire; annam f o o d ; va h t o y o u ; s n i g d h ah
affectionate; mayi i n M e ; u n i ta h r e s i d i n g ; dh iy a w i t h t h e i r i n t e l l i gence.

[Lord Krsna said:] Tell the wives of the brahmanas that I have come here with
Lord Sankarsana. They will certainly give you all the food you want, for they are
most affectionate toward Me and, indeed, with their intelligence reside in Me
alone.

10.23.17 Cowherd Boys to the Wives of the Brahmanas

gas carayan sa gopalaih
sa ramo du-ram agatah
bubhukni tasy a tasy annam
sanugasya pradiyatam

gah the cows; carayan t e n d i ng; sah H e ; g o p alaih i n t h e c o m p any of th e

cowherd boys; sa-ramah t o g e t her with Lord Balarama; duram f r o m f a r aw ay ;
a gatah has come; bubhuknitasya w h o i s h u n g ry; tasya f o r H i m ; a n na m f o o d ;
sa-anugasya to gether with His companions; pradiyatam should be given.

He has come a long way with the cowherdboy and Lord Balarama, tending the
cows. Now He is hungry, so some food should be given for Him and His
companions.

10.23.19 Sukadeva Gosvami to Maharaja Pariksit

catur v-idham bahu g-unam
annam adaya bhaj anaih
abhisasruh priyam sarvah
samudram iva nimnagah
catuh-vidham o f t h e f our varieties (that which is chewed, that which is
s wallowed, that which is licked and that which is sucked); bahu-gunam endowed
with many rich tastes and fragrances; annam f o o d ; adaya b r i n g i n g ; bhajanaih
in large vessels; abhisasruh t h e y w ent fo rw ard; priyam t o t h e i r b e l o ved;
s arvah all of th em; samudram t o t h e o c e an; iva j u s t as; nimna-gah t h e
rivers.

Taking along in large vessels the four kinds of foods, full of fine tastes and aromas,
all the ladies went forth to meet their beloved, just as rivers flow toward the sea.

10.23.22 Sukadeva Gosvami to Maharaja Pariksit

syamam hiranya pari-dhim vanamalya barh-a
dhatu prav-ala nata -vena-m anavratamse
vinyasta hast-am itarena dhunanam abj am
karnotpa2a2aka kapo-2a
muk-habj a hasa-m
s yamam d ark b lue in complexion; hiranya g o l d e n ; paridhi m w h o s e g a r m ent ;
vana-malya w i t h a f o r est garland; barha p e a c ock feather; dhatu colored
minerals; pravala an d sp r igs of b u ds; nata l i k e a d a ncer upon the stage;
venam d r e ssed; anuvrata o f a f r i e nd; amse u p o n t h e sh ou lder; vinyasta
placed; hastam His hand; itarena w i t h t h e o t h er; dhunanam t w i r l i n g ; abjam
a lotus; karna u p o n Hi s ears; utpala l i l i e s ; alaka-kapola w i t h h a i r e x t ending
over His cheeks; mukha-abja u p o n H i s l o t u slike face; hasam h a v in g a smile.

His complexion was dark blue and His garment golden. Wearing a peacock feather,
colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves,
He was dressed just like a dramatic dancer. He rested one hand upon the shoulder
of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung
down over His cheeks, and His lotuslike face was smiling.

10.23.26 Krsna to the Wives of the Brahmanas

nanv addhamayi kurvanti
kusalah svartha darsina-h
ahaituky avyavahitam
bhaktim atma priye ya-tha

n anu c e r t ainly; addha d i r e c t ly ; may i u n t o M e ; k u r v a nt i t h e yp e r f o r m ;

k usalah t h ose who are expert; sva-artha t h e i r ow n t ru e benefit; darsinah who
perceive; ahaituki u n m o t i v a t ed; avyavahitam u n i n t e r r u p t ed; bhaktim
d evotional service; atma t o t h e soul; priy e w h o a m m o s t dear; yatha p r o p e r l y .

Certainly expert personalities, who can see their own true interest, render
unmotivated and uninterrupted devotional service directly unto Me, for I am most
dear to the soul.

10.23.33 Krsna to the Wives of the Brahmanas

sravanad darsanad dhyanan
mayi bhavo 'nukirtanat
na tathasannikarnena
pratiyata tato grhan
s ravanat by h e aring; darsanat b y s e eing the Deity form; dhyanat by
meditation; mayi f o r M e ; b h avah l o v e ; a n u k i r t anat b y c h a n t in g My n a m es
a nd qualities; na n o t ; t a th a i n t h e s ame way; sannikarnena b y l i t e r a l
p roximity; pratiyata r e t u r n ; t atah t h e r e f o re; grhan t o y o u r h o m e s .

It is by hearing about Me, seeing My Deity form, meditating upon Me and chanting
My names and glories that love for Me develops, not by physical proximity.
Therefore please go back to your homes.

10.23.50 The Ritualistic Brahmanas to Krsna

tasmai namo bhagavate
krnnayakuntha med-hase
y an may -a mohi
-ta dhiy -o
bhramamah karma vart-masu

tasmai u nt o H im ; n ama h o b e i s a n ces; bhagavate u n t o th e Supreme Personality

of Godhead; krnnaya L o r d K r n n a ; akuntha-medhase w h o s e in telligence is
n ever restricted; yat-maya b y w h o s e illusory potency; mohita b e w i l dered;
d hiyah w h o s e mi n ds; bhramamah w e ar e w a n dering; karma-vartmasu u p o n
the paths of fruitive activity.

Let us offer our obeisances unto Lord Krsna, the Supreme Personality of Godhead.
His intelligence is never bewildered, whereas we, confused by His power of
illusion, are simply wandering about on the paths of fruitive work.

10.20.15 Krsna to Nanda Maharaja

kim indreneha bhutanam
sva sva ka-rma-nuvartinam
anisenanyathakartum
svabhava vihitam -nrnam
kim w h a t ; i n d r en a w i t h I n d r a ; ih a h e r e ; b h u t a na m f o r l i v i n g e n t i t i es; sva-
s va each their own; karma o f f r u i t i v e action; anuvartinam w h o a r e
experiencing the consequences; amsena ( I n d ra) who is incapable; anyatha
otherwise; kartum t o m a k e ; svabhava b y t h ei r c o n d i t i oned natures; vihitam
t hat which is ordained; nrnam for men.

Living beings in this world are forced to experience the consequences of their own
particular previous work. Since Lord Indra cannot in any way change the destiny
of human beings, which is born of their own nature, why should people worship
him~
10.20.28-30 Krsna to Nanda Maharaja
anyebhyas casva c-andala-
patitebhy o y atharhatah
yavasam ca gavam dattva
giraye diyatam balih
anyebhyah t o th e o t h ers; ca a l s o ; a-sva-candala e ven down to the dogs and
t he dog-eaters; patitebhyah t o s u c h fallen persons; yatha as ; arhatah i s p r o p e r
i n each case; yavasam gr ass; ca a n d ; gavam t o t h e c o ws; dattva h a v i n g g i v en ;
giraye to the mountain called Govardhana; diyatam s h o u l d be presented;
balih r e s p ectful offerings.

After giving the appropriate food to everyone else, including such fallen souls as
dogs and dog-eaters, you should give grass to the cows and then present your
respectful offerings to Govardhana Hill. (28)
sv alan-krtabhuktavantah
sv anu-li ptah su vas-asah
pradakninam ca kuruta
go vipr-anala parv-atan
su-alankrtah h a n d s o m ely adorned; bhuktavantah h a v i n g eaten to your
satisfaction; su-anuliptah a n o i n t e d w ith auspicious sandalwood pulp; su-
v asasah wearing fine garments; pradakninam c i r c u m a m b u l a ti on; ca a n d ;
k uruta yo u s h o uld perform; go o f t h e c o ws; vipr a t h e b r a h m a n as; anala t h e
sacrificial fires; parvatan an d th e h i ll , Govardhana.

After everyone has eaten to his satisfaction, you should all dress and decorate
yourselves handsomely, smear your bodies with sandalwood paste and then
circumambulate the cows, the brahmanas, the sacrificial fires and Govardhana Hill.
(2~)
etan mama matam tata
kriyatam yadi rocate
ayam go brahm-anadrinam
mahyam ca dayito makhah
etat th is; mama M y ; m a t a m i d e a ;t at a 0 f a t h e r ; k r i y a tam m a y i t b e c a rried
out; yadi i f; rocate i t i s pl easing; ayam t h i s ; go-brahmana-adrinam for the
cows, brahmanas and Govardhana Hill; mahyam for Me; ca al so; dayitah
cherished; makhah s a c r i f i c e.

This is My idea, 0 father, and you may carry it out if it appeals to you. Such a
sacrifice will be very dear to the cows, the brahmanas and Govardhana Hill, and
also to Me. (30)

10.20.38 Sukadeva Gosvamz to Maharaja Parzksit

ity adri go dvij a -ma-kham-
vasudeva pracodita-h
yathavidhaya te gopa
saha krnnavraj -am yayuh
i ti i n t h i s m a nn er; adri t o G o v a r d h ana Hill; go t h e c o w s ; dvij a a n d t h e
brahmanas; makham t h e g r eat sacrifice; vasudeva b y L or d K r n na; pracoditah
urged; yatha properly; vidhaya executing; te they; gopah the cowherds;
s aha-krnnah t o g e t her with Lord Kr n na; vrajam t o V r a j a ; yayuh t h e y w e n t .

The members of the cowherd community, having thus been inspired by Lord
Vasudeva to properly execute the sacrifice to Govardhana Hill, the cows and the
brahmanas, returned with Lord Krsna to their village, Vraja.

10.25.05 Indra Spoke Angrily

vaca2am ba2isam stabdham
aj nam pandita ma-ninam
krnnam martyam upasritya
gopame cakrur apriyam
v acalam ov e r t alkative; balisam c h i l d ; st abdham a r r o g a nt ; ajnam f o o l i s h ;
pandita-maninam t h i n k i n g H i m s elf wise; krnnam K rnna; martyam a h u m a n
being; upasritya t a k i n g shelter of; gopah t h e c o w h e r ds; me a g a i nst me;
c akruh h av e acted; apriyam u n f a v o r a b ly .

These cowherd men have acted inimically toward me by taking shelter of this
ordinary human being, Krsna, who thinks Himself very wise but who is simply a
foolish, arrogant, overtalkative child.

10.25.07 Indra to the Clouds of Destruction

aham cairavatam nagam
aruhyanuvraj e vraj am
marud ganai -r maha vegai -r
nanda gonth-a jighamsaya
aham I; c a a l s o ; a i r avatam n a m e d A i r a v ata; nagam m y e l e p h a nt; aruhya
riding; anuvraje w i l l f o l l o w al o ng; vrajam t o V r a j a ; marut-ganaih
accompanied by the wind-gods; maha-vegaih w h o m o v e w it h great power;
n anda-gontha t h e c o w h erd commu n ity of Nanda Maharaja; jighamsaya w i t h
the intent of destroying.

I will follow you to Vraja, riding on my elephant Airavata and taking with me the
swift and powerful wind-gods to decimate the cowherd village of Nanda Maharaja.

10.25.17 Srt Krsna Said to Himself

na hi sad bhava y-uktana-m
suranam Isa vismaya-h
matto 'satam mana bhangah-
prasamayopakalpate
n a not; h i c e r t a i n l y ; sat-bhava w i t h t h e m od e of goodness; yuktanam w h o
are endowed; suranam o f t h e d e m i gods; isa a s c o n t r o l l ing lords; vismayah
f alse identification; mattah b y M e ; asatam o f t h e i m p u r e; mana o f t h e f a l se
prestige; bhangah th e er adication; prasamaya for relieving them; upakalpate
is intended.
Since the demigods are endowed with the mode of goodness, the false pride of
considering oneself the Lord should certainly not affect them. When I break the
false prestige of those bereft of goodness, My purpose is to bring them relief.

10.25.19 Sukadeva Gosvamt to Maharaja Partksit

ity uktvaikena hastena
krtvagovardhanacalam
dadhara 2I2ay avinnus
chatrakam iva ba2akah

i ti t h u s ; uk tv a h a v i n g s p o k en; ekena w i t h o n e ; hastena h a n d ; k r tv a t a k i n g ;

govardhana-acalam G o v a r d h ana Hill; dadhara He held it; hlaya v er y easily;
v innuh L o r d V i n n u ; ch atrakam a m u s h r o om ; iv a j u s t as ; balakah a c h i l d .

Having said this, Lord Krnsa, who is Visnu Himself, picked up Govardhana Hill
with one hand and held it aloft just as easily as a child holds up a mushroom.

10.25.23-20 Sukadeva Gosvamt to Maharaja Partksit

knut trd v-yat-ham sukhapeknam
hitvatair vraj a vasi-bhih
viknyamano dadharadrim
saptaham nacalat padat

k nut o f h u n g er; tr t a n d t h i r s t ; vyatham t h e p a i n ; sukh a o f p e r s o n al

h appiness; apeknam al l c o n s ideration; hitva p u t t i n g a side; taih b y t h e m ;
vraja-vasibhih t h e r e s idents of Vraja; vTknyamanah b e i n g glanced upon;
dadhara He h eld; adrim t h e m o u n t a in ; sapta-aham f o r s e ven days; na acalat
He did not move; padat f r o m t h a t p l ace .

Lord Krsna, forgetting hunger and thirst and putting aside all considerations of
personal pleasure, stood there holding up the hill for seven days as the people of
Vraja gazed upon Him. (23)
krnna yoganu-bhavam tam
nisamyendro 'ti vismita-h
nistambho bhranta sankal-pah
svan meghan sannyavarayat
k rnna o f L or d K r n na; yoga o f t h e m y s tic power; anubhavam t h e i n fl u e n c e ;
tam th at; nisamya s e e i ng; indrah L o r d I n d r a ; ati-vismitah m o s t a m a z ed;
nistambhah w h o s e false pride was brought down; bhranta r u i n e d ; sankalpah
w hose determination; svan h i s o w n ; m e ghan c l o u d s ; sannyavarayat s t o p p e d .

When Indra observed this exhibition of Lord Krsna s mystic power, he became
most astonished. Pulled down from his platform of false pride, and his intentions
thwarted, he ordered his clouds to desist. (29)

10.25.28 Sukadeva Gosvamt to Maharaja Partksit

bhagavan api tam sailam
sva sthane pu-rva vat prabh-uh
pasyatam sarva bhutanam-
 sthapayam asa 2$2aya

bhagavan th e Supreme Personality of Godhead; api a n d ; ta m t h a t ;s a i l am

h ill; sva-sthane u p o n it s place; purva-vat a s o r i g i n ally; prabhuh th e almighty
L ord; pasyatam w h i l e t h e y w e r e l o o k i n g o n ; sarva-bhutanam all the living
creatures; sthapayam asa He p ut; hlaya w s t h e ase.

While all living creatures looked on, the Supreme Personality of Godhead put
down the hill in his original place, just as it had stood before.

10.26.25 Sukadeva Gosvamt to Maharaja Partksit

deve varnati yaj na vip-2ava ru-navaj rasma va-rnani2aih
sidat pa-2a pa-su str-iy atma sar-anam drntvanukampy utsmayan
utpatyaika ka-rena sai2am aba2o 2I2occhi2mdhram yatha
bibhrad gontham apan mahendra ma-da bhi-t priyan na indro gavam
deve when the demigod Indra; varnati c a u sed rain; yajna o f h i s sacrifice;
viplava du e to the disturbances; runa o u t o f a n g er; vajra w i t h l i g h t n i n g bo l t s;
asma-varna h a il ; anilaih and winds; sidat s u f f e r i ng; pala t h e c o w h e r d s;
pasu animals; stri an d w o m en ; atma H i m s e l f ; saranam b e i n g t h eir only
shelter; drntva s e e i ng; anukampT v er y c o m passionate by nature; utsmayan
s miling broadly; utpatya p i c k i n g up ; eka-karena i n o n e h a nd; sailam t h e h i l l ,
G ovardhana; abalah a sm all child; lil a i n p l a y ; u c c h i l i n d h ra m a m u s h r o o m ;
yatha j ust as; bibhrat H e held; gontham t h e c o w h erd commu n i ty; apat H e
protected; maha-indra o f K i n g I n d ra; mada o f t h e f a lse pride; bhit the
destroyer; priyat m a y H e be satisfied; nah w i t h u s ; i n d ra h t h e L o r d ; g avam
of the cows.

Indra became angry when his sacrifice was disrupted, and thus he caused rain and
hail to fall on Gokula, accompanied by lightning and powerful winds, all of which
brought great suffering to the cowherds, animals and women there. When Lord
Krsna, who is by nature always compassionate, saw the condition of those who
had only Him as their shelter, He smiled broadly and lifted Govardhana Hill with
one hand, just as a small child picks up a mushroom to play with it. In this way He
protected the cowherd community. May He, Govinda, the Lord of the cows and
the destroyer of Indra's false pride, be pleased with us.

10.27.13 Indra to Srt Krsna

tvayesanugrhito 'smi
dhvasta stambho -vrthodyamah
isvaram gurum atmanam
tvam aham saranam gatah

t vaya by You; Isa 0 L o r d ; a n u g r hTtah s h o w n m e r cy; asmi I a m ; d h v a s ta

s hattered; stambhah m y f a lse pride; vrtha f r u i t l e ss; udyamah m y a t t e m p t ;
T svaram the Supreme Lord; gurum t h e s p i r i t ual master; atmanam t h e t r u e
S elf; tvam t o Y ou ; aham I ; s a r a na m f o r s h e l t er; gatah h a v e c o m e .

0 Lord, You have shown mercy to me by shattering my false pride and defeating
my attempt Lto punish Vrndavana]. To You, the Supreme Lord, spiritual master
and Supreme Soul, I have now come for shelter.

10.27.28 Sukadeva Gosvamt to Maharaja Partksit

iti go g-okula p-atim
govindam abhinicya sah
anuj nato yayau sakro
vrto devadibhir divam
iti t h u s ; go o f t h e c o ws; go-kul a a n d o f th e co m m u n ity of cowherds; patim
t he master; govindam L o r d K r n n a ; abhinicya b a t h i n g ; sah h e , I n d r a ;
anujnatah g i ve n permission; yayau w e n t ; sakrah K i n g I n d r a ; vr t ah
s urrounded; deva-adibhih b y t h e d e m i g ods and others; divam t o h e a v e n .

After he had ceremonially bathed Lord Govinda, who is the master of the cows and
the cowherd community, King Indra took the Lord's permission and, surrounded
by the demigods and other higher beings, returned to his heavenly abode.

10.28.01-3 Sukadeva Gosvamt to Maharaja Partksit

sri bad-arayanir uvaca
ekadasyam niraharah
samabhyarcyaj anardanam
snatum nandas tu kalindyam
dvadasyamjalam avisat
srI-badarayanih uvaca s rI Badarayani (sukadeva Gosvami) said; ekadasyam o n
E kadasi (the eleventh day of the lunar month); niraharah fasting;
samabhyarcya h a v ing worshiped; janardanam L o r d J a nardana, the Supreme
Personality of Godhead; snatum i n o r d e r to bathe (before breaking the fast at its
p rescribed completion); nandah N a n d a M a h araja; tu b u t ; k a l i n d y a m in the
r iver Yamuna; dvadasyam o n th e t w e l fth day; jalam t h e w a t er; avisat e n t e r e d .

Sri Badarayani said: Having worshiped Lord Janardana and fasted on the Ekadasi
day, Nanda Maharaja entered the water of the Kalindi on the Dvadasi to take his
bath. (I)
tam grhitvanayad bhrtyo
varunasy asuro 'nti kam
avaj nayasurim velam
pravintam udakam nisi
t am h im ; gr h i tv a s e i z i n g ; anayat b r o u g h t ; b h r t ya h a s e r v a nt: varunasya o f
Varuna, the lord of the sea; asurah d e m on ; antika m t o t h e p r e s ence (of his
m aster); avajnaya wh o ha d di sregarded; asurTm th e i n auspicious; velam time;
p ravintam h a v i n g entered; udakam t h e w a t er ; nisi d u r i n g t h e n i g h t .

Because Nanda Maharaja entered the water in the dark of night, disregarding that
the time was inauspicious, a demoniac servant of Varuna seized him and brought
him to his master. (2)

cukrusus tam apasyantah

krnna rameti gopakah
bhagavams tad upasrutya
 pitaram varunahrtam
tad antikam gato rajan
svanam abhaya d-o vibhuh
cukrusuh t h e y c a lled out loudly; tam h i m , N a n d a ; apasyantah n o t s e eing;
k rnna 0 K r n n a ; r am a 0 R a m a ; it i t h u s ;g o p a ka h t h e c o w h er d m e n ;
bhagavan th e Supreme Lord, Krnna; tat t h a t ; u p a srutya h e a r i n g ; pitaram
H is father; varuna b y V a r u na; ahrtam t a k e n a w ay; tat o f V a r u n a ; antikam t o
t he presence; gatah w e nt ; rajan m y d e a r K in g Pariknit; svanam o f H i s o w n
d evotees; abhaya of fearlessness; dah th e g i v er; vibhuh t h e al m ighty Lord.

0 King, not seeing Nanda Maharaja, the cowherd men loudly cried out, "0 Krsna.
0 Rama!" Lord Krsna heard their cries and understood that His father had been
captured by Varuna. Therefore the almighty Lord, who makes His devotees
fearless, went to the court of Varunadeva. (3)

10.28.10 Sukadeva Gosvamt to Maharaja Partksit

nandas tv atmdriyam drntva
20ka pa2 -a mah-oday am
krnne ca sannatim tenam
j natibhyo vismito bravit
n andah N a nd a Maharaja; tu a n d ; a t i n d r i ya m n o t s e e n before; drntva s e e i n g ;
loka-pala of the controlling deity of the (ocean) planet, Varuna; maha-udayam
the great opulence; krnne u n t o K r n n a ; ca a n d ; s a n n ati m t h e o f f e r in g of
o beisances; tenam by t he m ( V a r una and his followers); jnatibhyah t o his
f riends and relatives; vismitah a m a z ed; abravit spoke.

Nanda Maharaja had been astonished to see for the first time the great opulence of
Varuna, the ruler of the ocean planet, and also to see how Varuna and his servants
had offered such humble respect of Krsna. Nanda described all this to his fellow
cowherd men.

10.28.13 Lord Krsna Thought

j ano vai loka etasminn
avidya kama k-arma-bhih
uccavacasu gatinu
na veda svam gatim bhraman

j anah p e o p le; vai c e r t a i n ly ; lok e i n the world; etasmin t h i s ; av i dy a w i t h o u t

k nowledge; kama b e c ause of desires; karmabhih b y a c t i v i t i es; ucca a m o n g
s uperior; avacasu an d i n f e ri or; gatinu d e s t i n a t i o ns; na veda d o e s n o t
r ecognize; svam hi s o wn ; gatim d e s t i n a t i on; bhraman w a n d e r i n g .

Certainly people in this world are wandering among higher and lower
destinations, which they achieve through activities performed according to their
desires and without full knowledge. Thus people do not know their real
destination.

10.28.10 Sukadeva Gosvamt to Maharaja Partksit

iti sancintya bhagavan
 maha karuniko harih
darsayam asa lokam svam
gopanam tamasah param
iti i n t h ese words; sancintya c o n s i d e r ing to Himself; bhagavan t h e Su p r eme
P ersonality of Godhead; maha-karunikah t h e m o s t m e r ciful; harih L o r d H a r i ;
d arsayam asa showed; lokam t h e p l a n et, Vaikuntha; svam H i s o w n ;
gopanam t o the cowherd men; tamasah m a t e r ial darkness; param b e y o n d .

Thus deeply considering the situation, the all-merciful Supreme personality of

Godhead Hari revealed to the cowherd men His abode, which is beyond material
darkness.

10.30.01 Sukadeva Gosvamz to Maharaja Parzksit

sri suk-a uvaca
ekadadeva yat-rayam
gopalaj ata kau-tukah
anobhir anadud yuk-taih
prayayus te 'mbika vana-m
sri-sukah uvaca s ri sukadeva Gosvami said; ekada o n ce ; deva ( t o w o r s h ip ) t h e
demigod, Lord siva; yatrayam o n a t r i p ; gopalah t h e c o w h erd m en; jata-
k autukah e a g er; anobhih w i t h w a g o ns; anadut t o o x e n ; y u k t ai h y o k e d ;
prayayuh w e n t f o r th ; t e t h e y ; a m b i k a -vanam t o t h e A m b i k a f orest.

Sukadeva Gosvami said: One day the cowherd men, eager to take a trip to worship
Lord Siva, traveled by bullock carts to the Ambika forest.

10.30.00-5 Sukadeva Gosvamt to Maharaja Partksit

unuh sarasvati tire -

j alam prasya yata vratah-

raj anim tam maha bhaga-
nanda sunan-dakadayah
u nuh t h e y stayed; sarasvati-tire o n t h e b ank of the Sarasvati; jalam w a t e r ;
prasya subsisting on; yata-vratah taking strict vows; rajanim t h e n i g h t ; tam
t hat; maha-bhagah th e gr eatly fortunate ones; nanda-sunandaka-adayah N a n d a ,
Sunanda and the others.

Nanda, Sunanda and the other greatly fortunate cowherds spent that night on the
bank of the Sarasvati, strictly observing their vows. They fasted, taking only water.
8)
kascin mahan ahis tasmin
vipine 'ti-bubhuknitah
yadrcchayagato nandam
sayanam ura go 'grasi-t

k ascit a certain; mahan g r e a t ; ahi h s n a k e ; tasmin i n t h a t ; v i p in e a r e a o f

the forest; ati-bubhuknitah e x t r e m ely hu n g ry; yadrcchaya b y c h a n ce; agatah
came there; nandam N a n d a M a h araja; sayanam w h o w a s ly ing asleep; ura-
g ah mo v ing on his belly; agrasit s w a l l o w e d .
During the night a huge and extremely hungry snake appeared in that thicket.
Slithering on his belly up to the sleeping Nanda Maharaja, the snake began
swallowing him. (5)

10.30.08-9 Sukadeva Gosvamt to Maharaja Partksit

alatair dahyamano 'pi
namuncat tam urangamah
tam asprsat padabhyetya
bhagavan satvatam patih

alataih by th e fi r ebrands; dahyamanah b e i n g b u r n ed; api a l t h o u g h ; na

a muncat di d no t r e l ease; tam h i m ; u r a n g amah t h e s n a ke; tam t h a t s n a k e ;
a sprsat to u c h ed; pada w i t h H i s f o ot ; abhyetya c o m i n g ; bh agavan t h e
Supreme Lord; satvatam o f t h e d evotees; patih t h e m a s t er.

But even though the firebrands were burning him, the serpent would not release
Nanda Maharaja. Then the Supreme Lord Krsna, master of His devotees, came to
the spot and touched the snake with His foot. (8)
sa vai bhagavatah srimat
pada spar-sa hata-subhah
bhej e sarpa vapu-r hitva
rupam vidyadhararcitam
sah he; vai i n d e e d ; bhagavatah o f t h e Supreme Personality of Godhead; sri-
m at d i v i ne; pada o f t h e f o ot; sparsa b y t h e t o u ch; hata d e s t r o y e d ;
asubhah all i n a u spiciousness; bheje a s sum ed; sarpa-vapuh h i s s n ake body;
hitva g i v in g up; rupam a f o r m ; v i d y a dhara b y t h e V i d y a dharas; arcitam
worshiped.

The snake had all his sinful reactions destroyed by the touch of the Supreme
Lord's divine foot, and thus he gave up his serpent body and appeared in the form
of a worshipable Vidyadhara. (9)

10.30.20-25 Sukadeva Gosvamz to Maharaja Parzksit

gopyas tad gitam a-karnya
murcchitanavidan nrpa
sramsad dukula-m atmanam
srasta kesa sra-j am -tatah

gopyah t he gopis; tat o f T h em ; gitam t h e s i n g i ng; akarnya h e a r i n g ;

m urcchitah s t u n n ed ; na avidan w e r e no t aw are of; nrpa m y d e a r K i n g ;
sramsat sl i p p i ng; dukula m t h e f i n e c l oth of their garments; atmanam
themselves; srasta di s h eveled; kesa t h ei r h a ir; srajam t h e g a r l a n ds; tatah
(slipping) from that.

Killing of Sankachuda The gopis became stunned when they heard that song.
Forgetting themselves, 0 King, they did not notice that their fine garments were
becoming loose and their hair and garlands disheveled. QW)
evam vikridatoh svairam
gayatoh sampramatta vat -
 sankhacuda iti khyato
dhanadanucaro 'bhyagat
e vam th us; vikr i datoh a s t h e tw o of Them were playing; svairam a s T h e y
d esired; gayatoh s i n g i ng; sampramatta t o t h e p o in t of in t o x i cation; vat a s i f ;
s ankhacudah s a n k h a cuda; iti t h u s ; k h y a ta h n a m e d ; d h a na-da o f t h e
t reasurer of the demigods, Lord Kuvera; anucarah a s e rvant; abhyagat a r r i v e d .

While Lord Krsna and Lord Balarama thus played according to Their own sweet
will and sang to the point of apparent intoxication, a servant of Kuvera named
Sankhacuda came upon the scene. (25)

10.30.30-32 Sukadeva Gosvami to Maharaja Pariksit

tam anvadhavad govindo
yatra yatra sa dhavati
j ihirnus tac chi-ro rat-nam
tasthau raknan striyo balah
t am after him; anvadhavat r a n ; g o v i n da h L o r d K r n n a ; yatra yatra w h e r e v e r ;
sah he; dhavati w a s r u n n i n g ; ji h i r nu h d e s i r i n g t o t ake away; tat h i s ; s i r ah
upon the head; ratnam t h e j e w el; tasthau s t o o d ; r a knan p r o t e c t i ng; striyah
the women; balah L o r d B a l arama.

Lord Govinda chased the demon wherever he ran, eager to take his crest jewel.
Meanwhile Lord Balarama stayed with the women to protect them. (30)
avidura ivabhyetya
siras tasya duratmanah
j ahara muntinaivanga
saha cuda -manim -vibhuh

a vidure n e a r by; iva a s i f ; abhyetya c o m i n g t o w a rd; sirah t h e h e ad; tasya o f

h im; duratmanah t h e w i c k ed one; jahara t o o k a w ay; mun t in a w i t h H i s f i s t ;
e va simply; anga m y d e a r K i ng; saha t o g e t her wi th; cuda-manim t h e j e w e l
u pon his head; vibhuh t h e a l m i g hty L o r d .

The mighty Lord overtook Sankhacuda from a great distance as if from nearby, my
dear King, and then with His fist the Lord removed the wicked demon s head,
together with his crest jewel. (31)
sankhacudam nihatyaivam
manim adaya bhasvaram
agraj ayadadat pritya
pasyantinam ca yonitam
s ankhacudam t h e d e mon sankhacuda; nihatya k i l l i n g ; evam i n t h i s m a n n e r ;
manim t h e j e w el; adaya t a k i n g ; bhasvaram b r i l l i a n t ; agra-jaya t o H i s e l d er
brother (Lord Balarama); adadat g a ve; pritya w i t h s a t i s faction; pasyantinam
a s they were watching; ca a n d ; y o n i ta m the women.

Having thus killed the demon Sankhacuda and taken away his shining jewel, Lord
Krsna gave it to His elder brother with great satisfaction as the gopis watched. (32)
10.36.01 Sukadeva Gosvami to Maharaja Pariksit
sri badarayanir uvaca
atha tarhy agato gontham
arinto vrnabhasurah
mahim maha ka-kut ka-yah
kampayan khura vi-knatam
s ri badarayanih uvaca sr i s u k adeva Gosvami said; atha n e x t ; t a rh i then;
a gatah came; gontham t o t h e c o w h erd village; arintah n a m e d A r i n t a ;
v rnabha-asurah th e b ul l d e m on; mahi m t h e e a r th ; mah a g r e a t ; kaku t h a v i n g
a hump; kayah w h o s e body; kampayan m a k i n g t r e m b le; khur a b y h i s h o o v e s;
v iknatam t o r n .

Sukadeva Gosvami said: The demon Arista then came to the cowherd village.
Appearing in the form of a bull with a large hump, he made the earth tremble as he
tore it apart with his hooves.

10.36.08 — 9 Sukadeva Gosvami to Maharaja Pariksit

ity asphotyacyuto 'rintam
tala sabd-ena kopay an
sakhyur amse bhuj abhogam
prasaryavasthito harih
iti sp eaking thus; asphotya s l a p p ing His arms; acyutah t h e i n f a l l i ble Lord;
arintam A r i n t a s u ra; tala f r o m H i s p a l ms; sabdena w i t h t h e sound; kopayan
a ngering; sakhyuh o f a f r i e nd; amse o v e r th e shoulder; bhuja H i s a r m ;
a bhogam ( w h i c h is li ke) a serpent s body; prasarya t h r o w i n g ; avasthitah was
s tanding; harih L o r d Hari.

Having spoken these words, the infallible Lord Hari slapped His arms with His
palms, further angering Arista with the loud sound. The Lord then casually threw
His mighty, serpentine arm over the shoulder of a friend and stood facing the
demon. (8)
so 'py evam kopito 'rintah
khurenavanim u22ikhan
udyat puccha -bhraman -meghah-
kruddhah krnnam upadravat

s ah he; api i n d e e d ; evam i n t h i s w ay ; ko p i ta h a n g e r ed; arintah A r i n t a ;

k hurena w i t h hi s h o of; avanim t h e e a r th ; ul l i k ha n s c r a t c h i ng; udyat r a i s e d ;
puccha within his tail; bhraman w a n d e r i ng; meghah c l o u d s ; k r u d d h ah
furious; krnnam t o w a r d L or d K r n na; upadravat h e c h a r g ed.

Thus provoked, Arista pawed the ground with one of his hooves and then, with
the clouds hovering around his upraised tail, furiously charged Krsna. (9)

10.36.12 — 13 Sukadeva Gosvamz to Maharaja Parzksit

so 'paviddho bhagavata
punar ut thay a satvaram
apatat svinna sarvango-
 nihsvasan krodha murcchitah

sah he; apaviddhah thrown back; bhagavata by the Lord; punah again;
utthaya r i s i ng; satvaram q u i c k l y ; apatat a t t a c k ed; svinna s w e a t i ng; sarva
a ll; angah hi s l i m bs; nihsvasan b r e a t h ing hard; krodha b y anger;
murcchitah s t u p e f i ed .

Thus repulsed by the Supreme Lord, the bull demon got up and, breathing hard
and sweating all over his body, again charged Him in a mindless rage. (12)
tam apatantam sa nigrhya srngayoh
padasamakramya nipatya bhu tal-e
ninpidayam asa yathardram ambaram
krtvavinanenaj aghana so 'patat

t am h im ; apatantam a t t a c k i ng; sah H e ; n i g r hy a s e i z i n g ; srngayoh b y t h e

h orns; pada w i t h Hi s f o ot; samakramya t r e a d i ng; nipatya m a k i n g hi m f a l l ;
bhu-tale o n t o th e ground; ninpidayam asa H e b eat him; yatha l i k e ; a r d r am
wet; ambaram a g a r m ent; krtv a m a k i n g ; v i n a n ena w i t h h i s h o rn ; jaghana
s truck; sah he ; apatat fell.

As Arista attacked, Lord Krsna seized him by the horns and knocked him to the
ground with His foot. The Lord then thrashed him as if he were a wet cloth, and
f inally He yanked out one of the demons's horns and struck him with it un til h e
lay prostrate. (13)

10.36.15-16 Sukadeva Gosvamt to Maharaja Partksit

evam kukudminam hatva
stuyamanah dvij atibhih
vivesa gontham sa balo-
gopmam nayanotsavah
e vam th us; ku k u d m i na m t h e h u m p e d ( b ul l d e m o n); hatva k i l l i n g ;
stuyamanah b e in g praised; dvijatibhih b y t h e b r a h m anas; vivesa H e e n t ered;
gontham th e c o w h erd village; sa-balah t o g e t her with Lord Balarama;
gopinam o f th e gopis; nayana for the eyes; utsavah wh o i s a festival.

Having thus killed the bull demon Arista, He who is a festival for the gopis eyes
entered the cowherd village with Balarama. (15)
arinte nihate daitye
krnnenadbhuta karmana-
kamsayathaha bhagavan
narado deva darsana-h

a rinte A r i n t a ; nih ate h a v i n g b een killed; daitye t h e d e m on ; kr n n en a b y

K rnna; adbhuta-karmana w h o s e activities are wonderful; kamsaya t o K a m s a ;
a tha th en; aha s p o k e ; bhagavan t h e p o w e r ful sage; naradah ¹ r ad a ; d e v a -
darsanah w h ose vision is godly.

A fter Aristasura had been killed by Krsna, who acts wonderfully, ¹ r a d a Muni
went to speak to King Kamsa. That powerful sage of godly vision addressed the
King as follows. (16)
10.37.01 Sukadeva Gosvamt to Maharaja Partksit
sri s-uka uvaca
kesi tu kamsa p-rahitah khurair mahim
maha h-ayo nirjarayan mano javah
satavadhutabhra vi-mana sa-nkulam
kurvan nabho henita bh-initakhilah
sri-sukah uvaca sri sukadeva Gosvami said; kesi t h e d e mon named Kesi; tu
and then; kamsa-prahitah s e n t by K amsa; khuraih w i t h h i s h o o v es; mahim
t he earth; maha-hayah a h u g e horse; nirjarayan r i p p i n g ap art; manah like that
of the mind; javah w h o s e speed; sata b y th e h airs of his mane; avadhuta
scattered; abhra w i t h th e cl o u ds; vimana a n d t h e ai r planes (of the demigods);
s ankulam c r o w d ed; ku rvan m a k i n g ; n a b ha h t h e s k y ; h e n it a b y h i s n e i g h i n g ;
b hinita f r i g h t e n ed; akhilah everyone

Sukadeva Gosvami said: The demon Kesi, sent by Kamsa, appeared in Vraja as a
great horse. Running with the speed of the mind, he tore up the earth with his
hooves. The hairs of his mane scattered the clouds and the demigods' airplanes
throughout the sky, and he terrified everyone present with his loud neighing.

10.37.07 Sukadeva Gosvamt to Maharaja Partksit

samedhamanena sa krnna bahu-na
niruddha vayu-s caranams ca viknipan
prasvinna gatra-h parivrtta locan-ah
papata landam visrj an knitau vyasuh
samedhamanena e x p a n di ng; sah h e ; k r n n a - bahun a b y L o r d K r n n a s arm;
n iruddha s t o p p ed; vayuh h i s b r e a t h i ng; caranan h i s l e gs; ca a n d ;
viknipan t h r o w i n g ab out; prasvinna p e r s p i r i ng; gatrah h i s b o d y ; parivrtta
rolling; locanah h i s e y es; papata h e f ell d o wn; landam f e c e s ; visrjan
excreting; knitau o n t o t h e gr o u nd; vyasuh l i f e l e s s.

As Lord Krsna's expanding arm completely blocked Kesi's breathing, his legs
kicked convulsively, his body became covered with sweat, and his eyes rolled
around. The demon then passed stool and fell on the ground, dead.

10.37.26 Sukadeva Gosvamt to Maharaja Partksit

ekadate pasun palas'
carayanto 'dri sanunu-
cakrur nilayana kridas-
cora palapad-esatah

ekada one day; te t h e y ; p asu n t h e a n i m a ls; palah t h e c o w h erd boys;

c arayantah g r a z i ng; adri o f a m o u n t a in ; sanunu o n t h e s i d es; cakruh t h e y
e nacted; nilayana o f " s t ealing and hiding"; kridah g a m e s ; cora o f t h i e v e s ;
pala and protectors; apadesatah p l a y ing the roles.

One day the cowherd boys, while grazing their animals on the mountain slopes,
played the game of stealing and hiding, acting out the roles of rival thieves and
herders.
10.37.28-30 Sukadeva Gosvamt to Maharaja Partksit
maya p-utro maha mayo
vyomo gopala v-ena d-hrk
menayitan apovaha
prayas corayito bahun
maya-putrah a so n of the demon Maya; mahamayah a p o w e r ful magician;
vyomah n a me d Vy oma; gopala o f a c o w h erd boy; vena t h e d i s g u ise; dhrk
assuming; menayitan t h o s e who were acting as sheep; apovaha h e t oo k away;
prayah al m ost all; corayitah p r e t e n d ing to be playing as a thief; bahun many.

A powerful magician named Vyoma, son of the demon Maya, then appeared on the
scene in the guise of a cowherd boy. Pretending to join the game as a thief, he
proceeded to steal most of the cowherd boys who were acting as sheep. (28)
giri dar-yam viniknipya
nitam nitam mahasurah
silayapidadhe dvaram
catuh pan-cavasenitah
giri of a m o u n t a in; daryam i n a c a ve; vinikn i py a t h r o w i n g ; nTtam nTtam
g radually bringing them; maha-asurah t h e g r eat demon; silaya w i t h a s t o n e;
pidadhe h e blocked; dvaram t h e e n t r ance; catuh-panca f o u r o r f i v e ;
avasenitah r e m a i n ed.

Gradually the great demon abducted more and more of the cowherd boys and cast
them into a mountain cave, which he sealed shut with a boulder. Finally only four
or five boys acting as sheep remainded in the game. (29)
tasya tat karma vijnaya
krnnah sarana dah sa-tam
gopan nayantam j agraha
vrkam harir ivauj asa
t asya of him, Vy omasura; tat t h a t ; k a rm a a c t i v i t y ; v i j n ay a f u l l y
understanding; krnnah L o r d K r n n a ; sarana o f s h e l t er; dah t h e g i v er; satam
to saintly devotees; gopan c o w h erd boys; nayantam w h o w a s l eading; jagraha
H e seized; vrkam a w o l f ; h a ri h a l i o n : i v a j u s t a s ; ojasa f o r c e f u l l y .

Lord Krsna who shelters all saintly devotees, understood perfectly well what
Vyomasura was doing. Just as a lion grabs a wolf, Krsna forcefully seized the
demon as he was taking away more cowherd boys. (30)

10.37.32-33 Sukadeva Gosvamt to Maharaja Partksit

tam nigrhyacyuto dorbhyam
patayitvamahi tale -

pasyatam divi devanam

pasu maram a-maray at
t am h im ; n i g r hy a h o l d i n g f a st; acyutah L o r d K r n n a ; dorbhyam w i t h H i s
a rms; patayitva m a k i n g hi m f a ll; mahT-tale o n t o th e ground; pasyatam w h i l e
they were watching; divi i n t h e h e a venly planets; devanam t h e d e m i g ods; pasu-
m aram as a sacrificial animal is slaughtered; amarayat H e k i l l e d h i m .

Lord Acyuta clutched Vyomasura between His arms and threw him to the ground.
Then, while the demigods in heaven looked on, Krsna killed him in the same way
that one kills a sacrificial animal. (32)

guha p-idhanam nirbhidya

gopan nihsarya krcchratah
stuyamanah surair gopaih
pravivesa sva go-kulam

guha o f the cave; pidhanam t h e b l o c k age; nirbhidya b r e a k i ng ; gopan t h e

cowherd boys; nihsarya l e a d ing out; krcchratah f r o m t h e d a ngerous place;
s tuyamanah b e in g praised; suraih b y t h e d e m i g ods; gopaih a n d b y t h e
cowherd boys; pravivesa h e en tered; sva H i s o w n ; go k u la m c o w h e r d v i l l a ge.

Krsna then smashed the boulder blocking the cave's entrance and led the trapped
cowherd boys to safety. Thereafter, as the demigods and cowherd boys sang His
glories, He returned to his cowherd village, Gokula. (33)

10.38.01 Sukadeva Gosvamt to Maharaja Partksit

sri suka -uvaca
akruro 'pi ca tam ratrim
madhu pury-am maha mati-h
unitvaratham asthaya
prayayau nanda goku-lam
sri-sukah uvaca s ukadeva Gosvami said; akrurah A k r u r a ; api ca a n d ; t a m
t hat; ratrim n i g h t ; m a d h u - p u ryam i n t h e c i t y of M a t h u ra; maha-matih h i g h -
minded; unitva r e m a i n i ng; ratham h i s c h a r i ot; asthaya m o u n t i n g ; pr ayayau
he set off; nanda-gokulam f o r t h e c o w h erd village of Nanda Maharaja.

Sukadeva Gosvami said: After passing the night in the city of Mathura, the high-
minded Akrura mounted his chariot and set off for the cowherd village of Nanda
Maharaja.

10.38.30-35 Sukadeva Gosvamz to Maharaja Parzksit

rathat turnam avaplutya
so 'krurah sneha vihvala-h
papata caranopante
danda vad ram-a krnnay-oh
r athat f ro m hi s chariot; turnam q u i c k l y ; av aplutya c l i m b i n g d o wn ; sah h e ;
akrurah A k r u r a ; sneha b y a f f e c ti on; vihvalah o v e r c o me; papata f e l l ; carana-
upante n ex t to the feet; danda-vat fl a t l i k e a rod; rama-krnnayoh o f B a l a r ama
and Krnna.

Akrura, overwhelmed with affection, quickly jumped down from his chariot and
fell at the feet of Krsna and Balarama like a rod. (30)
bhagavad darsanah-lada
banpa paryakul-eknanah
 pulakacitanga autkanthyat
svakhyane nasakan nrpa
bhagavat th e Supreme Personality of Godhead; darsana b e c ause of seeing;
ahlada due to the joy; banpa w i t h t e a rs; paryakula o v e r fl o w i n g ; ik n anah
w hose eyes; pulaka w i t h e r u p t i o ns; acita m a r k e d ; angah w h o s e l i m b s ;
a utkanthyat f r o m e a gerness; sva-akhyane t o a n n o u nce himself; na asakat h e
w as not able; nrpa 0 King.

The joy of seeing the Supreme Lord flooded Akrura's eyes with tears and decorated
his limbs with eruptions of ecstasy. He felt such eagerness that he could not speak
to present himself, 0 King. (35)

10.39.08 Sukadeva Gosvamt to Maharaja Partksit

sri suk-a uvaca
prnto bhagavatasarvam
varnayam asa madhavah
vairanubandham yadunu
vasudcva vad-hodyamam
sri-sukah uvaca s ukadeva Gosvami said; prntah r e q u e s ted; bhagavata b y t h e
Supreme Lord; sarvam e v e r y t h i ng; varnayam asa d e s cribed; madhavah
Akrura, descendant of Madhu; vaira-anubandham t h e i n i m i cal attitude;
yadunu t o w a r d the Yadus; vasudeva V a s u d eva; vadha t o m u r d er ; udyamam
the attempt.

Sukadeva Gosvami said: In response to the Supreme Lord's request, Akrura, the
descendant of Madhu, described the whole situation, including King Kamsa s
enmity toward the Yadus and his attempt to murder Vasudeva.

10.39.10 Sukadeva Gosvamt to Maharaja Partksit

srutvakrura vacah -krnno
balas ca para vira h-a -

prahasya nandam pitaram

raj nadintam vij aj natuh
srutva h e a r i ng; akrura-vacah A k r u r a s w o r ds; krnna h L o r d K r n n a ; balah
Lord Balarama; ca a nd ; para-vira o f o p p o s ing heroes; ha t h e d e stroyer;
prahasya laughing; nandam t o N a n d a M aharaja; pitaram T h e i r f a t h er; rajna
b y the King; dintam t h e o r d e r given; vijajnatuh T h e y i n f o r m e d .

Lord Krsna and Lord Balarama, the vanquisher of herioc opponents, laughed when
They heard Akrura's words. The Lords then informed Their father, Nanda
Maharaja, of King Kamsa's orders.

10.39.11-12 Sukadeva Gosvamz to Maharaja Parzksit

gopan samadisat so 'pi

grhyatam sarva go rasah- -

upayanani grhnidhvam
yuj yantam sakatani ca
 yasyamah svo madhu-purim
dasyamo nrpate rasan
draknyamah su mahat parva
yanti j anapadah kila
evam aghonayat knatra
nanda g-opah sva g-okule
gopan the cowherd men; samadisat o r d e r ed; sah h e ( N a n d a M aharaja); api
a lso; grhyatam h a v e collected; sarva a l l ; go -rasah th e milk products;
upayanani e x c e l lent gifts; grhnidhvam t a k e ; y u j y antam y o k e ; s akatani the
w agons; ca and; yasyamah w e s h all go; svah t o m o r r o w ; m a d h u - p u r i m to
M athura; dasyamah w e s h all give; nrpateh t o t h e K i n g ; rasan o u r m i l k
products; draknyamah w e s h all see; su-mahat a v er y great; parva festival;
yanti ar e going; janapadah the residents of all the outlying districts; kila
i ndeed; evam t h u s ; aghonayat h e h a d an n o u n ced; knatra b y t h e v i l l a g e
constable; nanda-gopah N a n d a M ah araja; sva-gokule t o t h e p e o ple of his
Gokula.

Nanda Maharaja then issued orders to the cowherd men by having the village
constable make the following announcement throughout Nanda's domain of Vraja:
"Go collect all the available milk products. Bring valuable gifts and yoke your
wagons. Tomorrow we shall to Mathura, present our milk products to the King
and see a very great festival. The residents of all the outlying districts are also
going." (11-12)

10.39.38 Sukadeva Gosvamt to Maharaja Partksit

bhagavan api samprapto
ramakrura yuto n-rpa
rathena vayu vegen-a
kalindim agha nasini-m
bhagavan th e Supreme Lord; api a n d ; s a m praptah a r r i v e d ; rama-akrura-
yutah t ogether with Balarama and Akrura; nrpa 0 K i n g ( P a r i k n i t) ; rathena b y
t he chariot; vayu l i k e th e w i nd ; vegena s w i f t ; k a l i n di m a t t h e r i v e r K a l i n d i
(>amuna); agha s i ns; nasinim w h i c h d e s t r oys.

My dear King, the Supreme Lord Krsna, traveling as swiftly as the wind in that
chariot with Lord Balarama and Akrura, arrived at the river Kalindi, which
destroys all sins.

10.39.30-36 Sukadeva Gosvamz to Maharaja Parzksit

gopyas ca dayitam krnnam
anuvraj yanuranjitah
pratyadesam bhagavatah
kanknantyas cavatasthire

gopyah t he gopis; ca and; dayitam t h e i r b e l o v ed; krnnam K r n n a ;

anuvrajya f o l l o w i ng; anuranjitah p l e a s ed; pratyadesam s o m e i n struction in
r eply; bhagavatah f r o m th e L o rd; kanknantyah h o p i n g f or ; ca a n d ;
avatasthire t h e y stood.
 [With His glances] Lord Krsna somewhat pacified the gopis, and they also
followed behind for some time. Then, hoping He would give them some
instruction, they stood still. (30)
tas tathatapyatir viknya
sva pr-asthane yaduttamah
santvayam asa sa p-remair
ayasya iti dautyakaih
tah them ( the gopis); tatha t h u s ; t a pyatih l a m e n t i n g ; vi k ny a s e e i n g ; sva-
prasthane as He was leaving; yadu-uttamah the greatest of the Yadus;
santvayam asa He consoled them; sa-premaih f u l l o f l o v e ; ayasye iti "1 will
return"; dautyakaih w i t h w o r d s sent through a messenger.

As He departed, that best of the Yadus saw how the gopis were lamenting, and
thus He consoled them by sending a messenger with this loving promise: "I will
return." (35)
yavad alaknyate ketur
yavad renu rathasya ca
anuprasthapitatmano
2ekhy anivopa2akni tah

yavat as long as; alaknyate was visible; ketuh t h e fl ag ; yavat a s l o n g as;

r enuh th e d u st; rathasya o f t h e ch ariot; ca a n d ; a n u p r asthapita s e n d i n g
after; atmanah t h e i r m i n ds; lekhyani p a i n t e d f i g u r es; iva l i k e ; u p a l aknitah
they appeared.

Sending their minds after Krsna, the gopis stood as motionless as figures in a
painting. They remained there as long as the flag atop the chariot was visible, and
even until they could no longer see the dust raised by the chariot wheels. (36)

CHAPTER TWENTY
The Sweetness of Rasa
rasa-madhurima

10.21.05 Sukadeva Gosvami to Maharaja Pariksit

barhapidam nata vara va-puh k-arnayoh karnikaram
bibhrad vasah kanaka kapisam -vaij ayantim ca malam
randhran veior adhara sudhaya-purayan gopa vrndair-
vrndaraiyam sva pada ra-mana-m pravisad gita kirtih -

b arha a peacock feather; apidam a s th e decoration of His head; nata-vara o f

the best of dancers; vapuh t h e t r a n scendental body; karnayoh o n t h e e a rs;
karnikaram a p a r t i c u lar kind of blue lotuslike flower; bibhrat w e a r i n g ; vasah
garments; kanaka l ike gold; kapisam y e l l o w i sh; vaijayantim named
V aijayanti; ca a nd ; m alam t h e g a r l a nd; randhran t h e h o l es; venoh o f H i s
flute; adhara o f Hi s l i ps; sudhaya w i t h t h e n e ctar; apurayan filling up; gopa-
vrndaih b y t h e c o w h erd boys; vrnda-aranyam t h e f o r est of Vrndavana; sva-
pada because of the marks of His lotus feet; ramanam e n c h a n t i ng; pravisat He
e ntered; gita b e in g sung; kirti h H i s gl ories.

Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His
ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krsna
exhibited His transcendental form as the greatest of dancers as He entered the
forest of Vrndavana, beautifying it with the marks of His footprints. He filled the
holes of His flute with the nectar of His lips, and the cowherd boys sang His
glories.

10.15.02-03 Sukadeva Gosvami to Maharaja Pariksit

tam goraj as chu-rita kun-tala bad-dha bar-ha
vanya pra-suna ruc-ireksana car-u has-am
venum kvanantam anugair upagita kirti-m
gopyo didrksita drso -'bhyagaman sametah

t am H im ; g o -rajah w i t h t h e d us t raised by the cows; churita s m e a r e d ;

kuntala w i t h i n Hi s l o cks of hair; baddha p l a c ed; barha a p e a c ock feather;
vanya-prasuna w i t h f o r est flowers; rucira-iksana c h a r m in g eyes; caru-hasam
a nd a beautiful smile; venum H i s fl u t e ; k v anantam s o u n d i n g ; anugaih b y H i s
c ompanions; upagita b e in g chanted; kirti m H i s g l o r i es; gopyah t h e g o p i s ;
didrksita e a ger to see; drsah t h e i r ey es; abhyagaman c am e fo rw ard ;
s ametah in a bo d y .

Lord Krsna's hair, powdered with the dust raised by the cows, was decorated with
a peacock feather and forest flowers. The Lord glanced charmingly and smiled
beautifully, playing upon His flute while His companions chanted His glories. The
gopis, all together, came forward to meet Him their eyes very eager to see Him.
H2)

pitva mukunda mukha s-aragha-m aksi bhrnga-is

tapam j ahur viraha jam vraj a yosito 'h-ni
tat sat krtim sa-madhigamya vivesa gostham
savrida hasa vin-ayam -yad apanga moksam-

pitva d r i n k i n g ; mu k u n d a -mu kh a o f t h e f ace of Lord Muk u n da; saragham the

h oney; aksi-bhrngaih w i t h t h e i r b eelike eyes; tapam d i s t r e ss; jahuh g a v e u p ;
viraha-jam b a sed on separation; vraja-yositah t h e l a d ies of Vrndavana; ahni
d uring the day; tat t h a t ; sat-krti m o f f e r i n g of respect; samadhigamya f u l l y
a ccepting; vivesa H e en tered; gostham t h e c o w h erd village; sa-vrida w i t h
s hame; hasa laughter; vinayam a n d h u m b l e n ess; yat w h i c h ; ap anga o f t h e i r
sidelong glances; moksam t h e r e l ease.

With their beelike eyes, the women of Vrndavana drank the honey of the beautiful
face of Lord Mukunda, and thus they gave up the distress they had felt during the
day because of separation from Him. The young Vrndavana ladies cast sidelong
glances at the Lord — glances filled with bashfulness, laughter and submission — and
Sri Krsna, completely accepting these glances as a proper offering of respect,
entered the cowherd village. (W3)

10.21.02-3 Sukadeva Gosvami to Maharaja Pariksit

kusumi ta van-araj i sus-mi bh-rnga
dvij a ku-2a gh-usta sar-ah sar-in ma-hidhram
madhupatir avagahya carayan gah
saha pas-u pa2-a ba2-as cukHJa venum
k usumita fl o w e r i ng ; vana-raji a m o n g th e gr oups of trees; susmi m a d d e n e d ;
b hrnga w i t h b e es; dvija o f b i r d s ; k ul a a n d fl o c k s ; ghusta r e s o u n d i n g ;
s arah its lakes; sarit r i v e r s ; mahidhram a n d h i l l s ; m a dh u -patih t h e L o r d o f
M adhu (Krsna); avagahya e n t e r i ng; carayan w h i l e t e n d i ng; gah the cows;
saha-pasu-pala-balah i n t h e c o m p any of the cowherd boys and Lord Balarama;
c ukuja v i b r a t ed; venum H i s fl u t e .

The lakes, rivers and hills of Vrndavana resounded with the sounds of maddened
bees and flocks ofbirds moving about the flowering trees. In the company of the
cowherd boys and Balarama, Madhupati [Sri Krsna] entered that forest, and while
herding the cows He began to vibrate His flute. (2)

tad vraj a striya -asrutya

venu gitam s-marodayam
kascit paroksam krsnasya
sva sakhib-hyo 'nvavarnayan
tat th at; vraja-striyah t h e l a d ies in the cowherd village; asrutya h e a r i ng; venu-
gitam the song of the flute; smara-udayam w h i c h g i ves rise to the influence of
Cupid; kascit s o m e of th em; paroksam p r i v a t e ly; krsnasya a b o u t K r s na; sva-
sakhibhyah t o t h ei r i n t i m ate companions; anvavarnayan d e s c r ibed.

When the young ladies in the cowherd village of Vraja heard the song of Krnsa's
flute, which arouses the influence of Cupid, some of them privately began
describing Krsna s qualities to their intimate friends. (3)

10.21.10-11 The Gopis Glorify Kr sna's Flute

vrndavanam sakhi bhuvo vitanoti kirtim
yad devaki suta pada-mbuj -a 2abdha 2a-ksmi -

govinda venum an-u matta mayura n-rtyam -

 preksyadri s-anv avaratanya s-amasta s-attvam
vrndavanam V r n d a v ana; sakhi 0 f r i e n d ; b h u va h o f t h e e a r th; vitanoti
spreads; kirtim t h e g l o r i es; yat b e c a u se; devaki-suta o f t h e son of Devaki;
pada-ambuja f r o m th e l o tus feet; labdha r e c e i v ed; laksmi t h e t r e a sure;
govinda-venum t he flute of Govinda; anu u p o n h e a r i ng; matta m a d d e n e d ;
mayura of th e peacocks; nrtyam i n w h i c h t h er e is the dancing; preksya
s eeing; adri-sanu u p o n th e peaks of the hills; avarata s t u n n ed; anya other;
samasta all; sattvam c r e a t u r e s.

0 friend, Vrndavana is spreading the glory of the earth, having obtained the
treasure of the lotus feet of Krsna, the son of Devaki. The peacocks dance madly
when they hear Govinda's flute, and when other creatures see them from the
hilltops, they all become stunned. (10)

dhanyah sma mudha gata-yo 'pi harinya eta

ya nanda nan-danam upatta vici-tra vesa-m
akarnya venu rani-tam saha krsn-a sara-h
pujam dadhur viracitam pranayavalokaih
dhanyah f o r t u n a te, blessed; sma c e r t ainly; mudha-gatayah h a v i n g t aken birth
i n an ignorant animal species; api a l t h o u gh; harinyah s h e - d e er; etah t h e s e ;
yah w ho ; nanda-nandanam t h e so n of M ah araja Nanda; upatta-vicitra-vesam
d ressed very attractively; akarnya h e a r i ng; venu-ranitam t h e s o un d of His flut e ;
saha-krsna-sarah a c c ompanied by the black deer (their husbands); pujam
d adhuh t h e y w o r s h iped; viracitam p e r f o r m ed; pranaya-avalokaih b y t h e i r
affectionate glances.

Blessed are all these foolish deer because they have approached Maharaja Nanda's
son, who is gorgeously dressed and is playing on His flute. Indeed, both the doe
and the bucks worship the Lord with looks of love and affection. (11)

10.21.13 The Gopis Glorify Krsna's Flute

gavas ca krsna mukha -nirgata -venu git-a -

piyusam uttabhita karna p-utaih p-ibantyah

savah snuta stana p-ayah k-avalah -sma tasthur
govindam atmani drsasru kalah sp-rsantyah
gavah the cows; ca and; kr sna-mukh a f r o m t h e m o u t h of L ord Kr sna;
n irgata em i t t ed; venu o f t h e fl u t e ; git a o f t h e s o ng; piyusam t h e n e c t a r ;
uttabhita r a i sed high; karna w i t h t h e i r ears; putaih w h i c h w e r e acting as
v essels; pibantyah d r i n k i n g ; savah t h e c a l v es; snuta e x u d i n g ; stana f r o m
t heir udders; payah t h e m i l k ; k a valah w h o s e m o u t h f u ls; sma i n d e e d ;
tasthuh s t oo d still; govindam L o r d K r s n a ; atmani w i t h i n t h e i r m i n ds; drsa
w ith their vision; asru-kalah t h e i r e yes full of tears; sprsantyah t o u c h i n g .

Using their upraised ears as vessels, the cows are drinking the nectar of the flute-
s ong flowing out of Krsna's mouth. The calves, their mouths full of milk fr o m
their mothers moist nipples, stand still as they take Govinda within themselves
through their tearfilled eyes and embrace Him within their hearts.

10.21.14 The Gopis Glorify Krsna's Flute

prayo batamba vihaga munayo vane 'smin
krsneksitam tad ud-itam kala ve-nu git-am
aruhya ye druma bh-uj an rucira pr-avalan
srnvanti milita drs-o vigatanya va-cah

prayah al m o st; bata c e r t a i n ly; amba 0 mother; vihagah t h e b i r d s ;

m unayah g r eat sages; vane i n th e f o r est; asmin t h i s ; k r s n a-iksitam i n o r d e r
to see Krsna; tat-uditam c r e a ted by Him; kala-venu-gitam s w e e t vi b r ations
m ade by playing the flute; aruhya r i s i n g ; y e w h o ; d r u m a - b h u ja n t o t h e
branches of the trees; rucira-pravalan h a v i n g beautiful creepers and twigs;
s rnvanti t h e y h e ar; milita-drsah c l o s in g th eir eyes; vigata-anya-vacah s t o p p i n g
all other sounds.

0 mother, in this forest all the birds have risen onto the beautiful branches of the
trees to see Krsna. With closed eyes they are simply listening in silence to the
sweet vibrations of His flute, and they are not attracted by any other sound. Surely
these birds are on the same level as great sages.

10.21.16-17 The Gopis Glorify Krsna's Flute

drstvatape vraja pasun -saha rama gopaih-
sancarayantam anu venum udirayantam
prema pravrdd-ha uditah kusumavalibhih
sakhyur vyadhat sva vapusa-mbuda atapatram

drstva seeing; atape i n t h e f ul l h eat of the sun; vraja-pasun t h e d o m e stic

animals of Vraja; saha t o g e ther with; rama-gopaih L o r d B a l arama and the
c owherd boys; sancarayantam h e r d i n g t o gether; anu r e p e a t edly; venum H i s
flute; udirayantam loudlyplaying; prema out oflove; pravrddhah expanded;
uditah r i s in g hi gh; kusuma-avalibhih ( w i t h d r o p l ets of water vapor, which are
like) groups of flowers; sakhyuh f o r h i s f r i e nd; vyadhat h e c o n s t r u c ted; sva-
v apusa out of his own body; ambudah t h e c l o u d ; atapatram a n u m b r e l l a .

In the company of Balarama and the cowherd boys, Lord Krsna is continually
vibrating His flute as He herds all the animals of Vraja, even under the full heat of
the summer sun. Seeing this, the cloud in the sky has expanded himself out of
l ove. He is rising high and conRstructing out of his own body, with its multi t u d e
of flower-Rlike droplets of water, an umbrella for the sake of his friend. (16)
 purnah pulindyaurugaya p-adabja r-aga
sri k-unkumena dayita s-tana manditena
tad d-arsana s-mara r-uj as trna r-usitena
limpantya anana k-ucesu j ahus tad a-dhim
purnah f ully satisfied; pulindyah t h e w i v e s of the sabara tribe; urugaya o f
Lord Krsna; pada-abja f r o m th e l o tus feet; raga o f r e d d ish color; sri-
kunkumena b y t h e t r a nscendental kunkuma powder; dayita o f H i s g i r l f r i ends;
s tana the breasts; manditena w h i c h ha d decorated; tat o f t h a t ; darsana b y
the sight; smara o f C u p i d ; ruja h f e e l i n g th e torm ent; trna u p o n t h e b l a des of
grass; rusitena attached; limpantyah s m e a r i ng; anana u p o n t h ei r faces;
k ucesu and br easts; jahuh t h e y g ave up; tat t h a t ; a d hi m m e n t a lp a i n .

The aborigine women of the Vrndavana area become disturbed by lust when they
see the grass marked with reddish kunkuma powder. Endowed with the color of
Krsna's lotus feet, this powder originally decorated the breasts of His beloveds, and
when the aborigine women smear it on their faces and breasts, they give up all
their anxiety. (17)

10.21.20 Sukadeva Gosvami to Maharaja Pariksit

evam vidha -bhagavato
ya vrndavana carin-ah
varnay anty o tho
mi gopy ah
kridas tan maya-tam yayuh
evam-vidhah such; bhagavatah o f th e Supreme Personality of Godhead; yah
which; vrndavana-carinah w h o w a s w a ndering in the Vrndavana forest;
v arnayantyah e n g a ged in describing; mithah a m o n g on e another; gopyah t h e
gopis; kridah the pastimes; tat-mayatam f u l l n ess in ecstatic meditation upon
Him; yayuh t h e y a t t ained.

Thus narrating to one another the playful pastimes of the Supreme Personality of
Godhead as He wandered about in the Vrndavana forest, the gopis became fully
absorbed in thoughts of Him.

10.22.22 Sukadeva Gosvami to Maharaja Pariksit

drdham pralabdhas trapaya ca hapitah
prastobhitah kridana vac ca ka-ritah
vastrani caivapahrtany athapy amum
ta nabhyasuyan priya sanga nir-vrtah-
d rdham t h o r o u g h ly; pralabdhah c h e a t ed; trapaya o f t h ei r sh ame; ca a n d ;
hapitah d e p r i v ed; prastobhitah l a u g h e d at; kridana-vat j u s t l i k e toy doll s;
c a and; karitah m a d e t o act; vastrani t h e i r c l o t h i ng; ca a n d ; ev a i n d e e d ;
a pahrtani s t o l en; atha api n e v e r t h e less; amum t o w a r d H i m ; ta h t h e y ;n a
a bhyasuyan di d no t f eel inimical; priya o f t h e i r b e l oved; sanga b y t h e
a ssociation; nirvrtah joyful.

Although the gopis had been thoroughly cheated, deprived of their modesty,
ridiculed and made to act just like toy dolls, and although their clothing had been
stolen, they did not feel at all inimical toward Sri Krsna. Rather, they were simply
joyful to have this opportunity to associate with their beloved.

10.22.20 Sukadeva Gosvami to Maharaja Pariksit

tasam vij naya bhagavan
sva pad-a spa-rsa kam-yaya
dhrta vrat-anam sankalpam
aha damodaro 'balah
t asam of th ese girls; vijnaya u n d e r s t anding; bhagavan t h e S u p r em e
P ersonality of Godhead; sva-pada o f Hi s own feet; sparsa fo r th e t o u c h ;
kamyaya w it h th e desire; dhrta-vratanam w h o h a d t a ken their vow;
sankalpam th e m o t i v a ti on; aha s p o k e ; damodarah L o r d D a m o d a ra; abalah
to the girls.

The Supreme Lord understood the determination of the gopis in executing their
strict vow. The Lord also knew that the girls desired to touch His lotus feet, and
thus Lord Damodara, Krsna, spoke to them as follows.

10.22.25-27 Krsna to the Gopis

sankalpo viditah sadhvyo
bhavatinam mad arcana-m
mayanumoditah so 'sau
satyo bhavitum arhati
s ankalpah th e m o t i v a tion; viditah u n d e r s t o od; sadhvyah 0 p i o u s g i r l s ;
bhavatinam y o u r ; m a t -arcanam w o r s h i p of Me; maya b y M e ; a n u m o d i t ah
a pproved of; sah asau t h at ; satyah t r u e ; b h a v i tu m t o b e c o m e ; arhati m u s t .

ELord Krsna said:] 0 saintly girls, I understand that your real motive in this
austerity has been to worship Me. That intent of yours is approved of by Me, and
indeed it must come r t o p a ss. (25)

na mayy avesita dhiyam -

 kamah kamaya kalpate
bharj ita kvathita dhanah
prayo bij aya nesate
na not; mayi i n M e ; a v e sita f u l l y a b s o rbed; dhiyam o f t h o s e w h o se
c onsciousness; kamah d e s i re; kamaya t o m a t e r ial lust; kalpate l e a d s ;
b harjitah b u r n e d ; kv athitah c o o k e d ; d h anah g r a i n s ; prayah f o r t h e m o s t
part; bijaya new growth; na isyate ar e not capable of causing.

The desire of those who fix their minds on Me does not lead to material desire for
sense gratification, just as barleycorns burned by the sun and then cooked can no
longer grow into new sprouts. (26)

yatabala vraj am siddha

mayema ramsyatha ksapah
yad uddisya vratam idam
cerur aryarcanam satih
yata go now; abalah M y d e a r g i r ls; vrajam t o V r a j a ; siddhah h a v i n g a c hieved
your desire; maya with Me; imah t h e s e; ramsyatha y o u w i l l e n j oy; ksapah
t he nights; yat w h i c h ; u d d i sy a h a v i n g i n m i n d ; vr atam v o w ; i d a m t h i s ;
ceruh yo u e x ecuted; arya o f g o d d ess Katyayam; arcanam t h e w o r s h sp; satih
being pure.

Go now, girls, and return to Vraja. Your desire is fulfilled, for in My company you
will enjoy the coming nights. After all, this was the purpose of your vow to
worship goddess Katyayani, 0 pure-hearted ones. (27)

10.29.01 Sukadeva Gosvami to Maharaja Pariksit

sri badara-yanir uvaca
bhagavan api ta ratrih
saradotphu22a ma22ika-h
viksya rantum manas cakre
yoga mayam -upasritah
sri-badarayanih uvaca sri sukadeva, the son of srila Badarayana Vedavyasa, said;
bhagavan K r s na, the Supreme Personality of Godhead; api a l t h o u gh ; tah
t hose; ratrih n i g h t s ; sarada o f a u t u m n : u t p h u ll a b l o s s o m i ng; mallikah t h e
jasmine flowers; viksya s e e i ng: rantum t o enjoy love; manah cakre H e m a d e
up His mind; yogamayam H i s s p i r i t ual potency that makes the impossible
possible; upasritah r e s o r t ing to .

Sri Badarayani said: Sri Krsna is the Supreme Personality of Godhead, full in all
opulences, yet upon seeing those autumn nights scented with blossoming jasmine
flowers, He turned His mind toward loving affairs. To fulfill His purposes He
employed His internal potency.
10.29.00 Sukadeva Gosvami to Maharaja Pariksit
nisamya gitam tad ananga va-rdhanam
vraj a st-riyah krsna gr-hita m-anasah
aj agmur anyonyam a2aksitodyamah
sa yatra kanto j ava 2o2-a ku-nda2ah
nisamya h e aring; gitam t h e m u s i c ; ta t t h a t ; a n a ng a C u p i d ; v a r d h anam
w hich fortifies; vraja-striyah t h e y o un g w o men of Vraja; krsna b y Krsna;
g rhita s e i zed; manasah w h o s e m i n ds; ajagmuh t h e y w e n t ; anyonyam t o o n e
a nother; alaksita u n n o t i c ed; udyamah t h e i r g o in g forward; sah H e ; y a t r a
w here; kantah t h e i r b o y f r i end; java b e c a use of their haste; lola s w i n g i n g ;
kundalah w h o s e earrings.

When the young women of Vrndavana heard Krsna's flute song, which arouses
romantic feelings, their minds were captivated by the Lord. They went to where
their lover waited, each unknown to the others, moving so quickly that their
earrings swung back and forth.

10.29.08-9 Sukadeva Gosvami to Maharaja Pariksit

ta varyamanah patibhih
pitrbhir bhratr bandhu-bhih
govindapahrtatmano
na nyavartanta mohitah
tah th ey; varyamanah b e i n g c h ecked; patibhih b y t h e i r h u s b ands; pitrbhih
b y their fathers; bhratr b r o t h e rs; bandhubhih a n d o t h e r r e l atives; govinda b y
Lord Krsna; apahrta s t o len away; atmanah t h e i r v ery selves; na nyavartanta
t hey did not turn back; mohitah e n chanted.

Their husbands, fathers, brothers and other relatives tried to stop them, but Krsna
had already stolen their hearts. Enchanted by the sound of His flute, they refused
to turn back. (8)

antar grha gat-ah ka-scid

gopyo '2abdha vinirgam-ah
krsnam tad bhavana -yukta -

dadhyur mi2ita 2ocanah-

a ntah-grha w i t h i n t h ei r h o m es; gatah p r e s e nt; kascit s o m e ; gopyah g o p i s ;

alabdha no t o b t aining; vinirgamah a n y e x i t ; k r snam u p o n s r i K r s na; tat-
b havana w it h ecstatic love for Him; yuktah f u l l y e n d o w ed; dadhyuh t h e y
m editated; milita c l o s ed; locanah t h e i r e y e s .

Some of the gopis, however, could not manage to get out of their houses, and
instead they remained home with eyes closed, meditating upon Him in pure love.
(9)

10.29.11 Sukadeva Gosvami to Maharaja Pariksit

tam eva paramatmanam
j ara bud-dhyapi sangatah
j ahur guna ma-yam deham
sadyah praksina ban-dhanah
t am H im ; ev a e v e n t h o u gh ; parama-atmanam t h e S u p ersoul; jara a
paramour; buddhya t h i n k i n g Hi m t o be; api n evertheless; sangatah g e t t i n g
His direct association; jahuh t h e y g ave up; guna-mayam c o m p o sed of the
modes of material nature; deham t h e i r b o d i es; sadyah i m m e d i a t ely; praksina
thoroughly counteracted; bandhanah al l t h ei r b o n dage of karma.

Although Lord Krsna is the Supreme Soul, these girls simply thought of Him as
their male lover and associated with Him in that intim ate mood. Thus their karmic
bondage was nullified and they abandoned their gross material bodies.

10.29.19 Krsna to the Gopis

raj any esa ghora rupa-
ghora sattva -nisevit-a
pratiy atarajv am neha
stheyam stribhih su madhy-amah
r ajam n i g h t ; esa t h i s ; g h o r a-rupa f e a r s ome in appearance; ghora-sattva b y
f earsome creatures; nisevita p o p u l a t ed; pratiyata p l e ase return; vrajam t o t h e
cowherd village of Vraja; na n o t ; ih a h e r e ; s t h eyam s h o u l d s t ay; stribhih
women; su-madhyamah 0 s l e n d e r - w aisted girls.

This night is quite frightening, and frightening creatures are lurking about. Return
to Vraja, slender-waisted girls. This is not a proper place for women.

10.29.27 Krsna to the Gopis

sravanad darsanad dhyanan
mayi bhavo 'nukirtanat
 na tatha sannikarsena
pratiyata tato grhan
s ravanat by h e aring (My glories); darsanat b y v i e w in g (My D e ity form in th e
t emple); dhyanat b y m e d i t a t i on; mayi f o r M e ; b h a va h l o v e ; a n u k i r t anat b y
subsequent chanting; na n o t ; t a th a i n t h e s ame way; sannikarsena b y p h y s i c al
p roximity; pratiyata p l e ase return; tatah t h e r e f o re; grhan t o y o u r h o m e s .

Transcendental love for Me arises by the devoRtional processes of hearing about

Me, seeing My Deity form, meditating on Me and faithfully chanting My glories.
The same result is not achieved by mere physical proximity. So please go back to
your homes.

10.29.33 Gopis to Krsna

kurvanti hi tvayi ratim kusalah sva atman
nitya priy-e pati suta-dibhir arti daih -kim
tan nah prasida paramesvara ma sma chindya
asam dhrtam tvayi cirad aravinda netr-a
kurvanti t h e y s h ow; h i i n d e e d ; t v ay i f o r Y o u ; r a ti m a t t r a c t i on ; ku salah
e xpert persons; sve fo r t h eir own; atman S e l f ; n i ty a e t e r n a l ly ; priy e w h o i s
dear; pati w i t h ou r h u s b ands; suta c h i l d r en ; adibhi h a n d o t h e r r e l ations; arti-
d aih wh o o nl y give trouble; kim w h a t ; t a t t h e r e f o r e; nah t o u s ; p r a sid a b e
merciful; parama-isvara 0 s u p r em e controller; ma sma chindyah p l e a se do not
c ut down; asam ou r h o p es; dhrtam s u s t a i n ed; tvayi f o r Y o u ; c i ra t f o r a l o n g
time; aravinda-netra 0 l o t u s - e yed one.

Expert transcendentalists always direct their affection toward You because they
recognize You as their true Self and eternal beloved. What use do we have for these
husbands, children and relatives of ours, who simply give us trouble> Therefore, 0
supreme controller, grant us Your mercy. 0 lotus-eyed one, please do not cut
down our long-Rcherished r h op e to have Your association.

10.29.38 Gopis to Krsna

t an nah prasida vrjinardana te nghri mulam -
prapta visrj ya vasatis tvad upasana-sah
tvat sundara -smita nir-iksana -tivra kam-a -

taptatmanam purusa bhusana -dehi dasyam

t at th e r efore; nah t o u s ; p r asida p l e a se show Your mercy; vrjina o f a l l
d istress; ardana 0 v a n q u i s h er; te Y o u r ; a n g h r i - m u la m f e e t ; p r a p tah w e h a v e
a pproached; visrjya r e n o u n c i ng; vasatih o u r h o m e s ; tvat-upasana t h e w o r s h i p
o f You; asah h o p in g for; tvat Y o u r ; s u n d ar a b e a u t i f ul ; smit a s m i l i n g ;
niriksana b e c ause of the glances; tivra i n t e n se; kama b y t h e l u st ; tapta
b urned; atmanam w h o s e hearts; purusa o f al l m en ; bhusana 0 o r n a m e n t ;
d ehi p l e ase grant; dasyam s e r v i t u d e .

Therefore, 0 vanquisher of all distress, please show us mercy. To approach Your

lotus feet we abandoned our families and homes, and we have no desire other than
to serve You. Our hearts are burning with intense desires generated by Your
beautiful smiling glances. 0 jewel among men, please make us Your maidservants.

10.29.00 Gopis to Krsna

ka stry anga te kala pa-dayata ven-u git-a
sammohitarya cari-tan na calet tri loky-am
trailokya sau-bhagam idam ca niriksya rupam
yad go dvij -a dru-ma mrg-ah pulakany abibhran
ka wh i ch ; strI w o m a n ; a ng a d e a rK r s na; te Y o u r ; k al a s w e e t - s o undin g;
pada h aving stanzas; ayata d r a w n - o ut; venu o f Y o u r fl u t e ; git a b y t h e s o n g ;
s ammohita c o m p l e t ely bewildered; arya o f c i v i l i zed people; caritat f r o m the
proper behavior; na calet d o e s not deviate; tri-lokyam within the three worlds;
trai-lokya of all the three worlds; saubhagam t h e c ause of auspiciousness;
i dam t h i s ; ca a n d ; n i r i k sy a s e e i n g ; rupa m t h e p e r s o nal beauty; yat b e c a u s e
o f which; go t h e c o ws; dvija b i r d s ; d r um a t r e e s ; m r ga h a n d d e e r ;
pulakani b o d i l y h air standing on end; abibhran they bore.

Dear Krsna, what woman in all the three worlds wouldn't deviate from religious
behavior when bewildered by the sweet, drawn-out melody of your flute> Your
beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and
deer manifest the ecstatic symptom of bodily hair standing on end when they see
Your beautiful form.

10.29.02 Sukadeva Gosvami to Maharaja Pariksit

sri suka uv-aca
iti viklavitam tasam
srutva yogesvaresvarah
prahasya sa dayam g-opir
atmaramo 'py ariramat
sri-sukah uvaca s ukadeva Gosvami said; iti i n t h e s e words; viklavitam t h e
despondent expressions of; tasam o f t h em ; srutv a h a v i n g h e ard; yoga-Isvara-
Isvarah th e L ord of all lords of mystic power; prahasya l a u g h i ng; sa-dayam
m ercifully; gopih t h e g o p is; atma aramah s e l f - satisfied; api e v e n t h o u g h ;
ariramat H e satisfied.

Sukadeva Gosvami said: Smiling upon hearing these despondent words from the
gopis, Lord Krsna, the supreme master of all masters of mystic yoga, mercifully
enjoyed with them, although He is self-satisfied.

10.29.08 Sukadeva Gosvami to Maharaja Pariksit

tasam tat sa-ubhaga m-adam
viksya manam ca kesavah
prasamaya prasadaya
tatraivantaradhiyata
tasam of th em; tat t h a t ; s aubhaga d u e t o t h eir good fortune; madam
intoxicated state; viksya o b s e rving; manam t h e f a lse pride; ca a n d ; k e savah
Lord Krsna; prasamaya i n o r der to di m i n ish it; prasadaya t o s ho w t hem favor;
tatra eva ri gh t th ere; antaradhiyata H e d i s a ppeared.

Lord Kesava, seeing the gopis too proud of their good fortune, wanted to relieve
them of this pride and show them further mercy. Thus He immediately
dssappeared.

10.30.03-0 Sukadeva Gosvami to Maharaja Pariksit

Gati smita -preks-ana bhasa-nadisu
priyah priyasya pratirudha murta-yah
asav aham tv ity abalas tad atmika-
nyavedisuh krsna vihara -vibhra-mah

gati i n His movements; smita s m i l i n g ; pr eksana b e h o l d i ng; bhasana t a l k i n g ;

adisu and so on; priyah t h e d e ar gopis; priyasya o f t h ei r beloved;
pratirudha f ully absorbed; murtayah t h e i r b o d i es; asau H e ; aha m I; tu
a ctually; iti s p e a k ing thus; abalah t h e w o m en ; tat-atmikah i d e n t i f y in g w i t h
Him; nyavedisuh t h e y a n n o u n ced; krsna-vihara c a u sed by the pastimes of
Krsna; vibhramah w h o s e i n t o x i cation.

Because the beloved gopis were absorbed in thoughts of their beloved Krsna, their
bodies imitated His way of moving and smiling, His way of beholding them, His
speech and His other distinctive features. Deeply immersed in thinking of Him and
maddened by remembering His pastimes, they declared to one another: "I am
Krsna!" (3)

gayantya uccair amum eva samhata

vicikyur unmattaka vad vana-d vanam
papracchur akasa vad anta-ram bahir
bhutesu santam purusam vanaspatm

gayantyah s i n g i ng; uccaih l oudly; amum a b o u t H i m ; ev a in deed;

s amhatah t o g e ther in a group; vicikyuh t h e y s e arched; unmattaka-vat l i k e
madwomen; vanat vanam f r o m on e area of the forest to another; papracchuh
t hey inquired; akasa-vat l i k e th e sky; antaram i n t e r n a l ly; bahih a n d
e xternally; bhutesu i n al l c r e ated beings; santam p r e s e nt; purusam t h e
Supreme Person; vanaspatin f r o m t h e t r ees.

Singing loudly of Krsna, they searched for Him throughout the Vrndavana forest
like a band of madwomen. They even asked the trees about Him, who as the
Supersoul is present inside and outside of all created things, just like the sky. (0)

10.30.20 Sukadeva Gosvami to Maharaja Pariksit

evam krsnam prcchamana
vrndavana lata-s tarun
vyacaksata vanoddese
padani paramatmanah
e vam in t hi s manner; krsnam a b o u t K r s na; prcchamanah i n q u i r i n g ;
v rndavana of th e Vr n d avana forest; latah f r o m t h e cr eepers; tarun a n d t h e
trees; vyacaksata they saw; vana o f t h e f o r est; uddese i n o n e sp ot; padani
the footprints; parama-atmanah o f t h e Supersoul .

While the gopis were thus imitating Krsna's pastimes and asking Vrndavana's
creepers and trees where Krsna, the Supreme Soul, might be, they happened to see
His footprints in a corner of the forest.

10.30.26 Sukadeva Gosvami to Maharaja Pariksit

tais taih padais tat padavi-m
anvicchantyo 'grato'balah
vadhvah padaih su prktani-
vi loky artah samabruvan
t aih taih b y t h o se various; padaih f o o t p r i n ts ; tat H i s ;p a d avi m p a t h ;
a nvicchantyah t r a c in g out; agratah f o r w a r d ; abalah t h e g i r ls; vadhvah o f H i s
special consort; padaih w i t h t h e f o o t p r i n ts; suprktani t h o r o u g h l y i n t e r m i n gled;
v ilokya n o t i c i ng; artah d i s t r e ssed; samabruvan t h e y s p o k e .

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 as follows.
10.30.28-33 Gopis to One Another
anay aradhi to nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
anaya by Her; aradhitah p e r f e c tly worshiped; nunam c e r t a i n ly ; bhagavan
the Personality of Godhead; harih L o r d K r s na; isvarah t h e s u p r eme controller;
yat inasmuch as; nah us ; v i h ay a r e j e c t i ng; govindah L o r d G o v i n da; pritah
pleased; yam whom; anayat l e d ; rahah t o a s e c l u ded place.

Certainly this particular gopi has perfectly worshiped the all-powerful Personality
of Godhead, Govinda, since He was so r pl eased with her that He abandoned the
rest of us and brought Her to a secluded place. (28)

dhanya aho ami alyo

govindanghry abj a -rena-vah
yan brahmesau rama devi
dadhur murdhny agha nutt-aye
d hanyah s a n c tified; aho a h ; am i t h e s e ; alyah 0 g o p i s ; g o v i nd a o f G o v i n d a ;
a nghri-abja o f th e l o t u slike feet; renavah t h e p a r t i cles of dust; yan which;
brahma L or d Br ahma; isau a n d L o r d s i va; rama devi R a m a d e vi, the wife of
L ord Visnu; dadhuh t a k e ; m u r d hn i o n t h e i r h e a ds; agha o f t h ei r si n f u l
reactions; nuttaye f o r th e di spelling.

0 girls! The dust of Govinda's lotus feet is so sacred that even Brahma, Siva and
the goddess Rama take that dust upon their heads to dispel sinful reactions. (29)

tasya amuni nah ksobham

kurvanty uccaih padani yat
y ai kapahrty a gopinam
raho bhunkte 'cyutadharam
na laksyante padany atra
tasya nunam trnankuraih
khidyat suj atang-hri talam -

unninye preyasim priyah

imany adhika magnani-
padani vahato vadhum
gopyah pasyata krsnasya
bharakrantasya kaminah
atravaropita kanta
puspa hetor ma-hatmana
i mani t h e se; adhika v e r y m u c h ; m agnani m e r g e d ; padani f o o t p r i n t s ;
v ahatah of Hi m wh o was carrying; vadhum H i s c o n s o rt; gopyah 0 g o p i s ;
pasyata just see; krsnasya o f K r s na; bhara b y t h e w e i g ht; akrantasya
oppressed; kaminah l u s t y ; atr a i n t h i s p l a ce; avaropita p l a c e d down; kanta
the girlfriend; puspa o f ( g a t h ering) flowers; hetoh f o r t h e p u r p o se; maha-
atmana by the very intelligent.

Please observe, my dear gopis, how in this place lusty Krsna's footprints are
pressed more deeply into the ground. Carrying the weight of His beloved must
have been difficult for Him. And over here that intelligent boy must have put Her
down to gather some flowers. (31)

atra prasunavacayah
priyarthe preyasa krtah
prapadakramana ete
pasyatasakale pade
a tra here; prasuna o f fl o w e r s; avacayah t h e g a t hering; priya-arthe for the
s ake of His beloved; preyasa by th e beloved Krsna; krtah d o n e ; p r a pada f r o n t
of His feet; akramane w i t h th e p r essing down; ete t h e se; pasyata j u s t see;
asakale in c o m p l ete; pade t h e p air of footprints.

Just see how in this place dear Krsna collected flowers for His beloved. Here He
has left the impression of only the front part of His feet because He was standing
on His toes to reach the flowers. (32)

kesa prasa-dhanam tv atra

kaminyah kamina krtam
tani cudayata kantam
upavistam iha dhruvam

k esa of Her hair; prasadhanam t h e d e c orative arrangement; tu f u r t h e r m o r e ;

a tra here; kaminyah o f t h e l u sty girl; kamin a b y t h e l u sty boy; krtam d o n e ;
tani w i t h t h ose (flowers); cudayata b y H i m w h o wa s making a crown;
k antam Hi s c o n sort; upavistam s e a t ed; iha h e r e ; d h r u va m c e r t a i n l y .

Certainly Krsna sat down here with His girlfriend to arrange Her hair. The lusty
boy must have made a crown for that lusty girl out of the flowers He had collected.
(33)

10.30.35-36 Sukadeva Gosvami to Maharaja Pariksit

ity evam darsayantyas tas
cerur gopyo vicetasah
yam gopim anayat krsno
vihayanyah striyo vane
sa ca mene tadatmanam
varistham sarva yositam-
 hi tva gopih kama y ana
mam asau bhajate priyah
i ti t h u s ; evam i n t h i s m a n n er; darsayantyah s h o w i n g ; ta h t h e y ; c e r u h
w andered; gopyah t h e g o p is; vicetasah c o m p l e t ely bewildered; yam which;
gopim g o pi ; anayat H e took; krsnah L o r d K r s na; vihaya a b a n d o n i n g ;
a nyah th e ot h er; striyah w o m e n ; v an e i n t h e f o r e st; sa S h e ; ca a l s o ;
m ene th o u g ht; tada t h e n ; a t m anam H e r s e lf ; varistham t h e b e st; sarva o f
a ll; yositam w o m e n ; h i tv a r e j e c t i ng ; gopih t h e g o p i s ; kama-yanah w h o a r e
i mpelled by lusty desire; mam M e ; a sau H e ; b h a j at e i s a c c e p ting; priyah t h e
beloved.

As the gopis wandered about, their minds completely bewildered, 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
Herself the best of women. "My beloved has rejected all the other gopis," She
thought, "even though they are driven by Cupid himself. He has chosen to
recipro'cate with Me alone. (35-36)

10.30.37-38 Sukadeva Gosvami to Maharaja Pariksit

tato gatva vanoddesam
drpta kesavam abravit
na paraye 'ham calitum
naya mam yatra te manah
tatah th en; gatva g o i n g ; van a o f t h e f o r e st; uddesam t o o n e r e gion; drpta
b ecoming proud; kesavam t o K r s na; abravit S h e s aid; na paraye a m n o t a b l e ;
a ham I; calitu m t o m o v e ; n ay a b r i n g ; ma m M e ; y a t r a w h e r e ; t e Y o u r ;
m anah m i n d .

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 wherever You want to go." (37)

evam uktah priyam aha

skandha aruhyatam iti
tatas cantardadhe krsnah
sa vadhur anvatapyata
evam th us; ukta h a d d r e s sed; priyam t o H i s b e l o v ed; aha H e s a id; skandhe
o n My shoulder; aruhyatam p l e ase climb; iti t h e s e w o r ds; tatah t h e n ; c a
a nd; antardadhe H e d i s appeared; krsnah L o r d sr i K r s na; sa S h e ; vadhu h H i s
consort; anvatapyata f el t r e m orse.

Thus addressed, Lord Krsna replied, "Just climb on My shoulder." But as soon as
He said this, He disappeared. His beloved consort then immediately felt great
remorse. (38)

10.30.39 Srimati Radharani

ha natha ramana prestha
kvasl kvasl maha bh-wga
dasyas te krpanaya me
sakhe darsaya sannidhim

h a 0; n a th a m a s t e r ; ramana l o v e r ; p r estha d e a r m o st; kva asi kva asi w h e r e

a re You, where are You; maha-bhuja 0 m i g h t y - a r med one; dasyah t o t h e
m aidservant; te Y o u r ; k r p anayah w r e t c h ed; m e M e ; s a kh e 0 f r i e n d ;
darsaya please show; sannidhim Y o u r p r e s ence.

She cried out: 0 master! 0 lover! 0 d earmost, where are You> Where are You>
Please, 0 mighty-armed one, 0 friend, show Yourself to Me, Your poor servant!

10.30.00 Sukadeva Gosvami to Maharaja Pariksit

sri suka -uvaca
anvicchantyo bhagavato
margam gopyo 'viduritah
dadrsuh priya visles-an
mohitam duhkhitam sakhim
srT-sukah uvaca srT sukadeva Gosvami said; anvicchantyah s e a r c h ing out;
b hagavatah of th e Supreme Personality of Godhead; margam t h e p a t h ;
gopyah t he gopTs; aviduritah n o t fa r aw ay; dadrsuh s a w ; p r iy a f r o m H e r
beloved; vislesat b e cause of the separation; mohitam b e w i l d e r ed; duhkh i t am
u nhappy; sakhim th eir friend.

Sukadeva Gosvami said: While continuing to search out Krsna s path, the gopis
discovered their unhappy friend close by. She was bewildered by separation from
Her lover.

10.30.00 Sukadeva Gosvami to Maharaja Pariksit

punahpulinam agatya
kalindyah krsna bhavana-h
samavetajaguh krsnam
tad agamana -kanksitah-

p unah ag ain; pulinam t o t h e b a nk ; agatya c o m i n g ; k a l i n dyah o f t h e r i v e r

Yamuna; krsna-bhavanah m e d i t a t ing on Krsna; samavetah j o i n e d t o gether;
jaguh they sang; krsnam a b ou t K r s na; tat-agamana H i s a r r i v al; kanksitah
eagerly desired.

The gopis again came to the bank of the Kalindi. Meditating on Krsna and eagerly
hoping He would come, they sat down together to sing of Him.

10.31.01-8 The Gopi's Songs of Separation

gopya u.cu.h
j ayati te 'dhikamj anmana vraj ah
srayata indira sasvad atra hi
dayita drsyatam diksu tavakas
tvayi dhrtasavas tvam vicinvate

gopyah ucuh the gopis said; jayati is glorious; te Y o u r ; adhik am

e xceedingly; janmana b y t h e b i r th ; vrajah t h e l a n d of Vr aja; srayate i s
r esiding; indira L a k s m i , the goddess of fortune; sasvat p e r p e tually; atra here;
h i i n d e ed; dayita 0 b e l o v e d ; drsyatam m a y ( Y o u ) be seen; diksu i n a l l
directions; tavakah Y o u r ( d e v o tees); tvayi f o r Y o u r sake; dhrta s u s t a i n ed ;
asavah th eir life airs; tvam f o r Y o u ; v i c i n vate t h e y ar e searching.

The gopis said: 0 beloved, Your birth in the land of Vraja has made it exceedingly
glorious, and thus Indira, the goddess of fortune, always resides here. It is only for
Your sake that we, Your devoted servants, maintain our lives. We have been
searching everywhere for You, so please show Yourself to us. (I)

sarad udasay-e sadhu jata sa-t -

sarasij odara sri mu-sa d-rsa

surata natha -te 'sulka dasika-
vara da nig-hnato neha kim vadhah

sarat of the autumn season; uda-asaye in th e reservoir of water; sadhu

e xcellently; jata g r o w n ; sa t f i n e ; s arasi-ja o f t h e l o tu s flow ers; udara i n t h e
middle; sri t h e b e auty; musa w h i c h e x c els; drsa w i t h Y o u r g l ance; surata-
natha 0 L o r d o f l o ve; te Y o u r ; a s u lk a a c q u i r e d w i t h out payment; dasikah
m aidservants; vara-da 0 g i v e r of benedictions; nighnatah f o r Y o u wh o ar e
k illing; na n o t ; ih a i n t h i s w o r l d ; ki m w h y ; v a d h a h m u r d e r .

0 Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly
formed lotus within the autumn pond. 0 bestower of benedictions, You are killing
the maidservants who have given themselves to You freely, without any price. Isn't
this murder> (2)

vlsa Ja2apyaya-d vya2a raksasad-

varsa marutad -vaidyutanalat
 vrsa mayatmaj ad visvato bhayad
rsabha te vayam raksita muhuh
visa poi sonous; jala b y t h e w a ter (of the Yamuna, contaminated by Kaliya);
apyayat fro m d e struction; vyala f e a r s ome; raksasat f r o m th e d emon (Agha);
varsa from rain (sent by Indra); marutat a n d t h e w i n d - s torm (created by
T rnavarta); vaidyuta-analat f r o m th e t h u n d erbolt (of Indra); vrsa f r o m t h e b u l l ,
A ristasura; maya-atmajat f r o m th e son of Maya (Vyomasura); visvatah f r o m a l l ;
b hayat fe ar; rsabha 0 g r e a t est of personalities; te b y Y ou ; vayam w e ;
raksitah h av e been protected; muhuh r e p e a t e dly.

0 greatest of personalities, You have repeatedly saved us from all kinds of danger-
from poisoned water, from the terrible man-eater Agha, from the great rains, from
the wind demon, from the fiery thunderbolt of Indra, from the bull demon and
from the son of Maya Danava. (3)

na khalu gopika nan-dano bhavan

akhila dehi-nam antaratma drk-
vikhanasarthito visva gup-taye
sakha udeyivan satvatam kule

n a not; khal u i n d e e d ; gopik a o f t h e g o pT, Yasoda; nandanah t h e s o n ;

bhavan Y ou r good self; akhila o f a l l ; d e h i na m e m b o d i e d l i v ing entities; antah-
atma of the inner consciousness; drk t h e s e er; vikhanasa b y L o r d Br ahma;
arthitah p r a yed for; visva o f t h e u n i v e rse; guptaye f o r th e p r o t ection; sakhe
0 friend; udeyivan Y o u a r o se; satvatam o f t h e Satvatas; kule i n t h e d y n a sty.

You are not actually the son of the gopi Yasoda, 0 friend, but rather the indwelling
witness in the hearts of all embodied souls. Because Lord Brahma prayed for You
to come and protect the universe, You have now appeared in the Satvata dynasty.
8)

viracitabhayam vrsni dhurya -te

caranam Iyusam samsrter bhayat
kara saroru-ham kanta kama dam -

sirasi dhehi nah sri kara gr-aham-

v iracita c r e ated; abhayam f e a r l essness; vrsni o f t h e V r sni dynasty; dhurya 0
best; te Y our; caranam f e et; Iyusam o f t h o s e who approach; samsrteh o f
m aterial existence; bhayat ou t o f f e ar; kara Y o u r h a nd ; sarah-ruham l i k e a
l otus flower; kanta 0 l o v e r ; k am a d e s i r es; dam f u l f i l l i n g ; sirasi o n t h e
heads; dhehi p l e ase place; nah o f u s ; sr i o f t h e g o d d ess of fortune,
L aksmidevi; kara t h e h a nd; graham taking.

0 best of the Vrsnis, Your lotuslike hand, which holds the hand of the goddess of
fortune, grants fearlessness to those who approach Your feet out of fear of material
existence. 0 lover, please place that wish-fulfillRing lotus hand on our heads. (5)
 vraj a janarti han vira yositam
nija jana s-maya dhvamsana s-mita
bhaj a sakhe bhavat k-inkarih sma no
j alaruhananam caru darsaya
vraja-jana of the people of Vraja; arti o f t h e s u f fering; han 0 d e s t r o y er; vira
0 hero; yositam o f w o m e n ; n ij a Y o u r o w n ; j an a o f t h e p e o p le; smaya t h e
pride; dhvamsana destroying; smita w h o s e smile; bhaja p l e ase accept;
s akhe 0 f r i e nd ; bhavat Y o u r ; k i n k a ri h m a i d s e r v a n ts; sma i n d e ed ; nah u s ;
jala-ruha l o t u s ; ananam Y o u r f a ce; caru b e a u t i f ul ; darsaya p l e ase show.

0 You who destroys the suffering of Vraja's people, 0 hero of all women, Your
smile shatters the false pride of Your devotees. Please, dear friend, accept us as
Your maidservants and show us Your beautiful lotus face. (6)

pranata deh-inam papa kar-sanam

trna car-anugam sri nik-etanam
phani pha-narpitam te padambuj am
krnu kucesu nah krndhi hrc chay-am

pranata wh o are surrendered to You; dehinam o f t h e e m b o d ied living beings;

papa the sins; karsanam w h i c h r e m o ve; trna g r a ss; cara w h o g r aze (the
c ows); anugam f o l l o w i n g ; sri o f t h e g o d d ess of fortune; niketanam t h e a b o d e ;
phani o f th e serpent (Kaliya); phana o n t h e h o o ds; arpitam p l a c e d ; te Your;
p ada-ambujam l o t u s f e et; krnu p l e a s e put; kucesu o n t h e b r e asts; nah o u r ;
krndhi c u t a w ay; hrt-sayam t h e l u s t in our hearts.

Your lotus feet destroy the past sins of all embodied souls who surrender to them.
Those feet follow after the cows in the pastures and are the eternal abode of the
goddess of fortune. Since You once put those feet on the hoods of the great serpent
Kaliya, please place them upon our breasts and tear away the lust in our hearts. (7)

madhuraya gira valgu vakyay-a

budha manoj n-aya puskareksana
vidhi karir im-a vira muhyatir
adhara sidhuna-py ay ay asv a nah
madhuraya sweet; gira by Your voice; valgu charming; vakyaya by Your
w ords; budha t o t h e i n t e l l igent; mano-jnaya a t t r a c t i ve; puskara l o t u s ;
i ksana You w h ose eyes; vidhi-karih m a i d s e r v ants; imah t h e s e ; vir a 0 h e r o ;
muhyatih b e c o m in g bewildered; adhara o f Y ou r l i ps; sidhuna w i t h t h e n e c t ar;
a pyayayasva pl ease restore to life; nah u s .

0 lotus-eyed one, Your sweet voice and charming words, which attract the minds
of the intelligent, are bewildering us more and more. Our dear hero, please revive
Your maidservants with the nectar of Your lips. (8)
10.31.09-10 The Gopi's Song of Separation
tava kathamrtam tapta j ivanam
kavibhir iditam kalmasapaham
sravana mangalam srimad atatam
bhuvi grnanti ye bhuri d-ajanah
t ava Your; katha-amrtam t h e n e c tar of words; tapta-jivanam l i f e fo r t h o s e
a ggrieved in the material world; kavibhih b y g r e a t th i n k ers; iditam d e s c r i b e d ;
kalmasa-apaham t h a t w h ic h dr i ves away sinful reactions; sravana-mangalam
giving spiritual benefit when heard; srimat f i l l e d w it h sp i r i t ual power; atatam
b roadcast all over the world; bhuvi i n t h e m a t e r ial world; grnanti c h a n t a n d
s pread; ye t h ose who; bhuri-dah m o s t b e n e ficent; janah p e r s o n s .

The nectar of Your words and the descriptions of Your activities are the life and
soul of those suffering in this material world. These narrations, transmitted by
learned sages, eradicate one's sinful reactions and bestow good fortune upon
whoever hears them. These narrations are broadcast all over the world and are
filled with spiritual power. Certainly those who spread the message of Godhead
are most munificent. (9)

prahasitam priya prem-a viksa-nam

viharanam ca te dhyana man-galam
rahasi samvido ya hrdi sprsah
kuhaka no manah ksobhayanti hi

prahasitam the smiling; priya a f f e c t i onate; prema w i t h l o v e ; viksanam

glances; viharanam i ntimate pastimes; ca a nd ; t e Y o u r ; d h y an a b y
meditation; mangalam a u s p i c i o us; rahasi i n s o l i t ary places; samvidah
c onversations; yah w h i c h ; h rd i t h e h e a r t ; sprsah t o u c h i n g ; k u h ak a 0
c heater; nah o u r ; m a na h m i n d s ; k s o b h ayanti a g i t a te; hi i n d e e d .

Your smiles, Your sweet, loving glances, the intimate pastimes and confidential
talks we enjoyed with You a l l t h e se are auspicious to meditate upon, and they
touch our hearts. But at the same time, 0 deceiver, they very much agitate our
minds. (10)

10.31.11-19 The Gopi's Song of Separation

calasi yad vraj ac carayan pasun
nalina sundara-m natha te padam
sila trnankur-aih stdattti nah
ka2i2atam manah kanta gacchati
c alasi You go; yat w h e n ; v r a ja t f r o m t h e c o w h erd village; carayan h e r d i n g ;
pasun t he animals; nalina t h a n a l o tus flower; sundaram m o r e b e a u tiful ;
natha 0 m a s t er; te Y o u r ; p a da m f e e t ; s il a b y s h a r p edges of grain; trna
grass; ankuraih an d s p r o u t ing plants; sidati a re experiencing pain; iti thus
t hinking; nah u s ; k a l i l atam d i s c o m f o rt ; manah o u r m i n d s ; k a nt a 0 l o v e r ;
gacchati feel.

r i Dear master, dear lover, when You leave the cowherd village to heard the
cows, our minds are disturbed with the thought of that Your feet, more beautiful
than a lotus, will be pricked by the spiked husks of grain and the rough grass and
plants. (11)

dina pa-riksaye ni2a ku-nta2air

vanaruhananam bibhrad avrtam
ghana raj -asva2am darsayan muhur
manasi nah smaram vira yacchasi
d ina of th e day; pariksaye a t th e f i n i sh; ml a d a r k b l u e ; k u n t alaih w i t h l o c k s
o f hair; vana-ruha l o t u s ; ananam f a c e ; bib hra t e x h i b i t i n g ; avrtam c o v e r e d ;
ghana t hick; rajah-valam s m e a red with dust; darsayan s h o w i n g ; m u h u h
r epeatedly; manasi i n t h e m i n ds; nah o u r ; s m a ra m C u p i d ;v i r a 0 h e r o ;
yacchasi You are placing.

At the end of the day You repeatedly show us Your lotus face, covered with dark
blue locks of hair and thickly powdered with dust. Thus, 0 hero, You arouse lusty
desires in our minds. (12)

pranata kama -dam -padmaj arcitam

dharani mand-anam dhyeyam apadi
carana panka-j am santamam ca te
ramana nah stanesv arpayadhi han-

pranata of t h ose who bow down; kama t h e d e s i r es; dam fulfilling; padma-ja
b y Lord Brahma; arcitam w o r s h i p ed; dharani o f t h e e a r th; mandanam t h e
ornament; dhyeyam t h e p r o per object of meditation; apadi i n t i m e o f d i s tress;
carana-pankajam t h e l o tu s feet; sam-tamam g i v i n g th e hi ghest satisfaction;
ca and; te Y o u r ; r a m an a 0 l o v e r ; na h o u r ; s t a n es u o n t h e b r e asts; arpaya
please place; adhi-han 0 destroyer of mental distress.

Your lotus feet, which are worshiped by Lord Brahma, fulfill the desires of all who
bow down to them. They are the ornament of the earth, they give the highest
satisfation, and in times of danger they are the appropriate object of meditation. 0
lover, 0 destroyer of anxiety, please put those lotus feet upon our breasts. (13)

surata vardhan-am soka nasanam-

svarita venuna s-usthu cumbitam
itara raga vis-maran-am nrnam
vitara vira nas te 'dharamrtam

s urata co n j u gal happiness; vardhanam w h i c h i n c r e ases; soka g r i e f ;

nasanam w h i c h d estroys; svarita v i b r a t ed; venuna b y Y o u r fl u t e ; susthu
abundantly; cumbitam k i s s ed ; itara o t h e r ; r ag a a t t a c h m e n ts; vismaranam
c ausing to forget; nrnam m e n ; v i t ar a p l e a s e spread; vira 0 h e r o ; na h u p o n
us; te Y our; adhara o f th e l i ps; amrtam th enectar.

0 hero, kindly distribute to us the nectar of Your lips, which enhances conjugal
pleasure and vanquishes grief. That nectar is thouroughly relished by Your
vibrating flute and makes people forget any other attachment. (1%)

atati yad bhavan ahni kananam

truti yugayate tvam apasyatam
kuti2a ku-nta2am sri mu-kham ca te
j ada udiksatam paksma kr-d drsam
a tati t r a v el; yat w h e n ; b h a va n Y o u ; a h n i d u r i n g t h e d a y t i me; kananam t o
the forest; truti a b o u t 1 / 1 700 of a second; yugayate b e c o mes like an entire
m illennium; tvam Y o u ; a p asyatam f o r t h o s e who do not see; kutila c u r l i n g ;
k untalam w i t h l o c k s of hair; sri b e a u t i f ul ; m u k ha m f a c e ; c a a n d ; t e Y o u r ;
jadah f oolish; udiksatam f o r t h o se who are eagerly looking; paksma o f l i d s ;
krt th e cr eator; drsam o f t h e ey es.

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 if we can look upon
Your beautiful face, so lovely with its adornment of curly locks, our pleasure is
hindered by our eyelids, which were fashioned by the foolish creator. (15)

pati sutanv-aya bhratr -bandh-avan

ativilanghya te 'nty acyutagatah
gati vidas -tavodgita mohit-ah
kitava yositah kas tyajen nisi
p ati h u s b ands; suta c h i l d r en ; anvaya a n c e s tors; bhratr b r o t h e r s ;
b andhavan an d o t her relatives; ativilanghya c o m p l e t ely neglecting; te Y o u r ;
a nti i n t o th e presence; acyuta 0 i n f a l l i bl e one; agatah h a v i n g c o me; gati o f
o ur movements; vidah w h o u n d e r s tand the purpose; tava Y o u r ; u d g it a b y t h e
loud song (of the flute); mohitah b e w i l d e r ed; kitava 0 c h e a t er; yositah
w omen; kah w h o ; t y a je t w o u l d a b a n d on; nisi i n t h e n i g h t .

Dear Acyuta, You know very well why we have come here. Who but a cheater like
You would abandon young women who come to see Him in the middle of the
night, enchanted by the loud s ong of His flute> Just to see You, we have
completely rejected our husbands, children, ancestors, brothers and other
relatives. (16)

rahasi samvidam hrc chayoday-am

prahasitananam prema viksanam-
brhad urah sriy-o viksya dhama te
muhur ati sprha mu-hyate manah

r ahasi in p r i v a te; samvidam c o n f i d e n t ial discussions; hrt-saya o f l u s t in t h e

h eart; udayam t h e r i se; prahasita s m i l i n g ; ananam f a c e ; pr em a l o v i n g ;
viksanam g l a n c es; brhat b r o a d ; u ra h c h e s t ; sr iyah o f t h e g o d d ess of fortune;
viksya seeing; dhama t h e a b o de; te Y o u r ; m u h u h r e p e a t e d ly; ati e x c e s sive;
s prha h a n k e r i ng; muhyate b e w i l d e rs; manah t h e m i n d .

Our minds are repeatedly bewildered as we think of the intimate conversations we

had with You in secret, feel the rise of lust in our hearts and remember Your
smiling face, Your loving glances and Your broad chest, the resting place of the
goddess of fortune. Thus we experience the most severe hankering for You. (17)

vraj a va-naukasam vyaktir anga te

vrj ina ha-ntry a2am visva ma-nga2am
tyaj a manak ca nas tvat spr-hatmanam
sva jana hrd -ruj -am yan nisudanam
v raja-vana in th e f o rests of Vraja; okasam f o r t h o se who dwell; vyaktih t h e
appearance; anga dear one; te Y o u r ; v r j in a o f d i s t r e ss; hantri t h e a g ent of
d estruction; alam e x t r e m ely so; visva-mangalam a l l - a u spicious; tyaja p l e a s e
r elease; manak a l i t t le; ca a n d ; na h t o u s ; t v a t f o r Y o u ; s p rh a w i t h
hankering; atmanam w h o s e m i nds are filled; sva Y o u r o wn ; j an a d e v o t e e s;
h rt i n th e h earts; rujam o f t h e d i s ease; yat w h i c h is ; nisudanam t h a t w h i c h
counteracts.

0 beloved, Your all-auspicious appearance vanquishes the distress of those living

in Vraja s forests. Our minds long for Your association. Please give to us just a bit
of that medicine, which counteracts the disease in Your devotee s hearts. (18)

yat te suj ata caran-amburuham stanesu

bhttah sanaih priya dadhimahi karkasesu
tenatavim atasi tad vyathate na kim svit
kurpadibhir bhramati dhir bhavad ayusam -nah

yat w hich; te Y o u r ; su-jata v e r y f i n e ; carana-ambu-ruham l o t u s f e e t ;

s tanesu on th e breasts; bhitah b e i n g afraid; sanaih g e n t l y ; pr iy a 0 d e a ro n e ;
d adhimahi w e p l a ce; karkasesu r o u g h ; t en a w i t h t h e m ; atavim t h e f o r e s t ;
a tasi You roam; tat t h e y ; v y a t h ate a r e d i s t r essed; na n o t ; ki m s vi t w e
w onder; kurpa-adibhih b y s m a l l st ones and so on; bhramati fl u t t e r s ; dhi h t h e
m ind; bhavat-ayusam o f t h o se of whom Your Lordship is the very life; nah of
US.

0 dearly beloved! Your lotus feet are so soft that we place them gently on our
breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds,
therefore, are filled with anxiety that Your tender feet might be wounded by
pebbles as You roam about on the forest path. (19)
10.32.01-3 Sukadeva Gosvami to Maharaja Pariksit
sri s-uka uvaca
iti gopyah pragayantyah
pralapantyas ca citradha
ruruduh su sv-aram raj an
krsna d-arsana 2a-2asah
sri-sukah uvaca sri sukadeva Gosvami said; iti t h u s , as related above; gopyah
t he gopis; pragayantyah s i n g in g for th; pralapantyah s p e a k ing forth; ca and;
c itradha i n v a r i ous charming ways; ruruduh t h e y c r i ed ; su-svaram l o u d l y ;
r ajan 0 K i n g ; k r s n a-darsana f o r th e sight of Krsna; lalasah h a n k e r i n g .

Sukadeva Gosvami said: 0 King, having thus sung and spoken their hearts out in
various charming ways, the gopis began to weep loudly. They were very eager to
see Lord Krsna. (I)

tasam avirabhuc chaurih

smayamana muk-hambuj ah
pitambara dha-rah sragvi
saksan manmatha manm-athah

tasam before them; avirabhut H e a p p e ared; saurih L o r d K r s n a ; smayamana

s miling; mukha H i s f a ce; ambujah l o t u s l i k e ; pit a y e l l o w ; a m b ar a a g a r m e n t ;
dharah w e a r i ng; srak-vi w e a r i n g a flower garland; saksat d i r e c t ly; man-
m atha of C u pi d ( wh o bewi lders the mind); man o f t h e m i n d ; m a t ha h t h e
bewilderer.

Then Lord Krsna, a smile on His lotus face, appeared before the gopis. Wearing a
garland and a yellow garment, He directly appeared as one who can bewilder the
mind of Cupid, who himself bewilders the minds of ordinary people. (2)

tam vilokyagatam prestham

prity utphu2-2a drso 'b-a2ah
uttasthur yugapat sarvas
tanvah pranam ivagatam
tam H im ; v i l o ky a s e e i n g ; agatam r e t u r n ed ; prestham t h e i r d e a r m ost; priti
o ut of affection; utphulla o p e n i n g w i de; drsah t h e i r e y es; abalah t h e g i r l s ;
u ttasthuh t h e y s t ood up; yugapat a l l a t o n ce; sarvah a l l o f t h em ; tanvah o f
t he body; pranam t h e l i f e air; iva a s ; agatam r e t u r n e d .

When the gopis saw that their dearmost Krsna had returned r t o t h em , they all
stood up at once, and out of their affection for Him their eyes bloomed wide. It
was as if the air of life had reentered their bodies. (3)
10.32.10 Sukadeva Gosvami to Maharaja Pariksit
tabhir vidhuta s-okabhir
bhagavan acyuto vrtah
vyarocatadhikam tata
purusah saktibhir yatha
tabhih b y t h ese gopis; vidhuta f u l l y c l e ansed; sokabhih o f t h e i r d i s t ress;
bhagavan th e Supreme Personality of Godhead; acyutah t h e i n f a l l i ble Lord;
vrtah s u r r o u n d ed; vyarocata a p p e ared brilliant; adhikam e x c e e d i n gly; tata
m y dear (King Pariksit); purusah t h e S u p r eme Soul; saktibhih w i t h H i s
t ranscendental potencies; yatha a s .

Encircled by the gopis, who were now relieved of all distress, Lord Acyuta, the
Supreme Personality of Godhead, shone forth splendidly. My dear King, Krsna
thus appeared like the Supersoul encircled by His spiritual potencies.

10.32.15 Sukadeva Gosvami to Maharaja Pariksit

sabhaj ayitva tam ananga dipa-nam
sahasa 2i2ek-sana vibh-rama bhru-va
samsparsanenanka krtan-ghri hasta-yoh
samstutya isat kupita babhasire
s abhajayitva h o n o r i ng ; tam H i m ; a n a ng a o f l u s t y d e sires; dipanam t h e
i nciter; sa-hasa sm i l i ng; hl a p l a y f u l ; i k s ana w i t h g l a n c es; vibhrama s p o r t i n g ;
b hruva w i t h t h ei r eyebrows; samsparsanena w i t h t o u c h i ng; anka u p o n t h e i r
l aps; krta p l a c ed; anghri o f H i s f e et; hastayoh a n d h a n ds; samstutya o f f e r i n g
praise; Tsat somewhat; kupitah a n g r y ; b abhasire they spoke.

Sri Krsna had awakened romantic desires within the gopis, and they honored Him
by glancing at Him with playful smiles, gesturing amorously with their eyebrows,
and massaging His hands and feet as they held them in their laps. Even while
worshiping Him, however, they felt somewhat angry, and thus they addressed Him
as follows.

10.32.16 Gopis to Krsna

sri gopy a ucu-h
bhaj ato 'nubhajanty eka
eka etad viparyay-am
nobhayams ca bhaj anty eka
etan no bruhi sadhu bhoh
sri-gopyah ucuh the gopis said; bhajatah t o t h o se who respect them; anu
r eciprocally; bhajanti s h o w r e s pect; eke s o m e ; ek e s o m e ; eta t t o t h i s ;
viparyayam th e c o n t r ary; na ubhayan w i t h n e i t h er; ca a n d ; b h a j anti
r eciprocate; eke s o me; etat t h i s ; na h t o u s ; b r u h i s p e a k ; s adh u p r o p e r l y ;
b hoh 0 d ear one.

The gopis said: Some people reciprocate the affection only of those who are
affectionate toward them, while others show affection even to those who are
indifferent or inimical. And yet others will not show affection toward anyone. Dear
Krsna, please properly explain this matter to us.

10.32.17-21 Krsna to the Gopis

sri bh-agavan uvaca
mitho bhaj anti ye sakhyah
svarthai kantody ama hi te
na tatra sauhrdam dharmah
svarthartham tad dhi nanyatha
sri-bhagavan uvaca t h e S u p r eme Personality of Godhead said; mithah
m utually; bhajanti r e c i p r o c ate; ye w h o ; s a k hya h f r i e n d s ; sva-artha f o r t h e i r
own sake; eka-anta e x c l u sively; udyamah w h o s e en deavor; hi i n d e e d ; te
t hey; na n ot ; ta tr a t h e r e i n ; sauhrdam t r u e f r i e n d ship; dharmah t r u e
r eligiosity; sva-artha o f t h ei r own benefit; artham f o r t h e sake; tat t h a t ; h i
i ndeed; na n o t ; anyatha o t h erwise.

The Supreme Personality of Godhead said: So-called friends who show affection
for each other only to benefit themselves are actually selfish. They have no true
friendship, nor are they following the true principles of religion. Indeed, if they
did not expect benefit for themRselves, they would not reciprocate. (17)

bhaj anty abhajato ye vai

karunah pitarau yatha
dharmo nirapavado 'tra
sauhrdam ca su madhy-amah

bhajanti t h e y d e v otedly serve; abhajatah w i t h t h o s e who do not reciprocate

w ith them; ye t h o s e who; vai i n d e e d ; karunah m e r c i f u l ; p i t arau p a r e n t s ;
yatha as; dharmah r e l i g i o u s du ty; nirapavadah f aultless; atra in t h i s ;
sauhrdam f r i e n d s h ip; ca a n d ; s u - m adhyamah 0 s l e n d e r - w aisted ones.

My dear slender-waisted gopis, some people are genuinely merciful or, like
parents, naturally affectionate. Such persons, who devotedly serve even those who
fail to reciprocate with them, are following the true, faultless path of religion, and
they are true well-wishers.

bhajato 'pi na vai kecid

bhaj anty abhaj atah kutah
atmarama hy apta kama -

a krta jna guru druhah -

b hajatah w i t h t h ose who are acting favorably; api e v e n ; n a n o t ; vai c e r t a inly;
kecit s o me; bhajanti r e c i p r o c a te; abhajatah w i t h t h o s e who are not acting
f avorably; kutah w h a t t o sp eak of; atma-aramah t h e s e l f-satisfied; hi indeed;
apta-kamah t h o s e who have already attained their material desires; akrta-jnah
those who are ungrateful; guru-druhah t h o s e wh o are inimical to superiors.

My dear slender-waisted gopis, some people are genuinely merciful or, like
parents, naturally affectionate. Such persons, who devotedly serve even those who
fail to reciprocate with them, are following the true, faultless path of religion, and
they are true well-wishers. (18)

bhajato 'pi na vai kecid

bhaj anty abhaj atah kutah
atmarama hy apta kam-a
akrta jna guru dru-hah

b hajatah w i t h t h ose who are acting favorably; api e v e n ; n a n o t ; vai c e r t a inly;

kecit s o me; bhajanti r e c i p r o c a te; abhajatah w i t h t h o s e who are not acting
f avorably; kutah w h a t t o sp eak of; atma-aramah t h e s e l f-satisfied; hi indeed;
apta-kamah t h o s e who have already attained their material desires; akrta-jnah
those who are ungrateful; guru-druhah t h o s e wh o are inimical to superiors.

Then there are those individuals who are spiritually selfsatisfied, materially
fulfilled or by nature ungrateful or simply envious of superiors. Such persons will
not love even those who love them, what to speak of those who are inimical. (19)

naham tu sakhyo bhaj ato pi j antun

bhaj amy amisam anuvrtti vrttaye-
yathadhano labdha dhane -vinaste
tac cintay-anyan nibhrto na veda
na do not; aham I ; t u o n t h e o t h e r h a nd; sakhyah 0 f r i e n d s ; bhajatah
worshiping; api e v en ; jantu n w i t h l i v i n g b e i n gs; bhajami r e c i p r o c ate;
a misam t h e ir ; anuvrtt i p r o p e n s it y ( for pure love); vrttaye i n o r d e r to i m p e l ;
yatha j ust as; adhanah a p o o r m an ; labdha h a v i n g o b t ained; dhane wealth;
vinaste and it being lost; tat o f t h a t ; ci n taya w i t h a n x i o u s th o u ght; anyat
a nything else; nibhrtah f i l l e d ; na veda d o e s not k n o w .

But the reason I do not immediately reciprocate the affection of living beings even
when they worship Me, 0 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. (20)

evam mad arthojj hi-taloka veda- -

svanam hi vo mayy anuvrttaye 'balah

mayaparoksam bhaj ata tirohitam
masuyitum marhatha tat priyam priyah
evam th us; mat M y ; a r t h a f o r t h e s a ke; ujjhit a h a v i n g r e j ected; loka
worldly opinion; veda t h e o p i n io n of the Vedas; svanam an d r e l a tives; hi
indeed; vah o f y o u ; m ay i f o r M e ; a n u v r t t ay e f o r t h e l o v i n g p r o p e n sity;
abalah My d ear girls; maya b y M e ; ap aroksam r e m o v e d from your sight;
b hajata wh o is actually reciprocating; tirohitam t h e d i s a p pearance; ma w i t h
M e; asuyitum t o b e i n i m i c al; ma arhatha y o u s h o ul d n ot; tat t h e r e f o r e ;
priyam with your beloved; priyah M y d e a r b eloveds.

My dear girls, understandRing 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 beloved
gopis, please do not harbor any bad feelings toward Me, your beloved. (21)

10.32.22 Krsna to the Gopis

na paraye 'ham niravadya sam-yuj am
sva sadh-u krty-am vibudhayusapi vah
ya mabhaj an
durjara geha- srnk-halah
samvrscya tad vah pratiyatu sadhuna

n a not; paraye a m a bl e to make; aham I ; n i r a v a dya-samyujam t o t h o s e w h o

are completely free from deceit; sva-sadhu-krtyam p r o p e r c o m p ensation;
v ibudha-ayusa w i t h a l i f e t ime as long as that of the demigods; api a l t h o u g h ;
v ah to y ou; yah w h o ; m a M e ; a b h a j a n h a v e w o r s h i p ed; durjara d i f f i c u l t t o
o vercome; geha-srnkhalah t h e c h a ins of household life; samvrscya c u t t i n g ;
t at th at; vah o f y o u ; p r a t i y at u l e t i t b e r e t u r n ed; sadhuna b y t h e g o o d
activity itself.

I am 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 glorious deeds be your compensation.

10.33.02 Sukadeva Gosvami to Maharaja Pariksit

tatrarabhata govindo
rasa kridam -anuvrataih
stri ratnair -anvitah pritair
anyonyabaddha bahubhih-
t atra th e re; arabhata b e g an; govindah L o r d K r s n a; rasa-kridam t h e p a s t i m e
of the rasa dance; anuvrataih b y t h e f a i t h ful (gopis); stri o f w o m e n ; r a tnaih
t he jewels; anvitah j o i n e d ; pr i t ai h w h o w e r e satisfied; anyonya a m o n g o n e
a nother; abaddha e n t w i n i ng ; bahubhi h t h e i ra r m s .

There on the Yamuna's banks Lord Govinda then began the pastime of the rasa
dance in the company of those jewels among women, the faithful gopis, who
joyfully linked their arms together.

10.33.03 Sukadeva Gosvami to Maharaja Pariksit

rasotsavah sampravrtto
gopi m-andala m-anditah
yogesvarena krsnena
tasam madhye dvayor dvayoh
pravistena grhitanam
kanthe sva nik-atam striyah
yam manyeran nabhas tavad
vimana sat-a san-kulam
divaukasam sa dar-anam
autsukyapahrtatmanam

rasa of the rasa dance; utsavah th e f e stivity; sampravrttah c o m m e n c ed; gopi-

m andala by th e circle of gopis; manditah d e c o r a t ed; yoga o f m y s t i c p o w e r ;
i svarena by the supreme controller; krsnena L o r d K r s na; tasam o f t h e m ;
madhye w i t h i n th e m i d st; dvayoh dvayoh b e t w e en each pair; pravistena
present; grhitanam w ho were held; kanthe b y t h e n e cks; sva-nikatam n e x t t o
themselves; striyah t h e w o m en; yam w h o m ; m a n y e ra n c o n s i d e r ed; nabhah
t he sky; tavat at t hat ti me; vimana o f a i r p l a n es; sata w i t h h u n d r e d s ;
sankulam c r o w d ed ; diva o f t h e h e avenly planets; okasam b e l o n g ing to the
inhabitants; sa ac companied; daranam b y t h e i r w i v es; autsukya b y e a g erness;
a pahrta ca r r ied away; atmanam th eir minds.

The festive rasa dance commenced, with the gopis arrayed in a circle. Lord Krsna
expanded Himself and entered between each pair of gopis, and as that master of
mystic power placed His arms around their necks, each girl thought He was
standing next to her alone. The demigods and their wives were overwhelmed with
eagerness to witness the rasa dance, and they soon crowded the sky with their
hundreds of celestial airplanes.

10.33.16 Sukadeva Gosvami to Maharaja Pariksit

evam parisvanga karabhi-marsa
snigdheksanoddama vilasa h-asaih-
reme rameso vraj sundarib-hir
a
yatharbhakah sva pratibim-ba vibhram-ah
e vam th us; parisvanga w i t h e m b r a cing; kara b y H i s h a nd; abhimarsa w i t h
touching; snigdha a f f e c ti onate; iksana w i t h g l a n ces; uddama b r o a d ; vi lasa
playful; hasaih w i t h s m i l es; reme He took pleasure; rama o f th e go ddess of
fortune; isah th e m a ster; vraja-sundaribhih w i t h t h e y o un g w o men of the
c owherd community; yatha j u s t as; arbhakah a b o y ; sv a H i s o w n ;
pratibimba with the reflection; vibhramah w h o s e p l aying.

In this way Lord Krsna, the original Lord Narayana, master of the goddess of
fortune, took pleasure in the company of the young women of Vraja by embracing
them, caressing them and glancing lovingly at them as He smiled His broad,
playful smiles. It was just as if a child were playing with his own reflection.

10.33.19 Sukadeva Gosvami to Maharaja Pariksit

krtva tavantam atmanam
yavatir gopa yos-itah
reme sa bhagavams tabhir
atmaramo pi 272aya
k rtva m a k i ng ; tavantam e x p a n d ed that many times; atmanam H i m s e l f ;
yavatih as many as; gopa-yositah c o w h er d w o m en; reme e n j o y ed ; sah He;
bhagavan th e Supreme Lord; tabhih w i t h t h e m ; a t m a-aramah s e l f - satisfied;
a pi al t h o u gh; lilaya a s a p a s t i m e .

Expanding Himself as many times as there were cowherd women to associate with,
the Supreme Lord, though self-satisfied, playfully enjoyed their company.

10.33.25 Sukadeva Gosvami to Maharaja Pariksit

evam sasankamsu viraj it-a nisah
sa saty a kamo -'nurataba2a ganah-
siseva atmany avaruddha saurata-h
sarvah sarat kavya -katha -rasasr-ayah
e vam in t hi s manner; sasanka o f t h e m o on; amsu b y t h e r a ys; virajitah m a d e
brilliant; nisah t h e n i g h ts; sah H e ; s a tya-kamah w h o s e desires are always
fulfilled; anurata c o n s t antly attached to Him abala-ganah H i s m an y gi r l f r i ends;
siseve He uti l i zed; atmani w i t h i n H i m s e lf; avaruddha r e s e r v ed; sauratah
c onjugal feelings; sarvah al l ( t h e ni g hts); sarat o f t h e au t u mn; kavya p o e t i c ;
k atha of n a r r ations; rasa o f th e t r anscendental moods; asrayah t h e
repositories.

Although the gopis were firmly attached to Lord Krsna, whose desires are always
fulfilled, the Lord was not internally affected by any mundane sex desire. Still, to
perform His pastimes the Lord took advantage of all those moonlit autumn nights,
which inspire poetic descriptions of transcendental affairs.
10.33.29-31 Sukadeva Gosvami to Maharaja Pariksit
srI s-uka uvaca
dharma v-yatikramo drsta
Isvaranam ca sahasam
tej Iyasam na dosaya
vahneh sarva bh-uj o yatha
sri-sukah uvaca s ri sukadeva Gosvami said; dharma-vyatikramah the
t ransgression ofreligious or moral principles; drstah s e en; isvaranam of
p owerful controllers; ca e v en; sahasam d u e t o au dacity; tejiyasam w h o are
s piritually potent; na d o e s n ot; dosaya ( l e ad ) to any fault; vahneh o f f i r e ;
s arva everything; bhujah d e v o u r i n g ; yatha a s .

Sukadeva Gosvami said: The status of powerful controllers is not harmed by any
apparently audaRcious transgression of morality we may see in them, for they are
just like fire, which devours everything fed into it and remains unpolluted. (29)

naitat samacarej j atu

manasapi hy anIsvarah
vinasyaty acaran maudhyad
yatharudro 'bdhi jam v-isam
n a not; etat t h i s ; s amacaret s h o u l d p e r f o rm; jatu e v e r ; m a n asa w i t h t h e
mind; api e v en ; h i c e r t a i n l y ; amsvarah o n e w h o i s not a controller;
vinasyati h e is destroyed; acaran a c t i ng; maudhyat o u t o f f o o l i s h ness; yatha
as; arudrah on e wh o is not Lord Rudra; abdhijam g e n e r a ted from the ocean;
v isam p o i s o n .

One who is not a great controller should never imitate the behavior of ruling
personalities, even mentally. If out of foolishness an ordinary person does imitate
such behavior, he will simply destroy himself, just as a person who is not Rudra
would destroy himself if he tried to drink an ocean of r p o i s on. (3Q)

Isvaranam vacah satyam

tathaivacaritam kvacit
tesam yat sva vaco yu-ktam-
buddhimams tat samacaret
I svaranam of th e L o r d's empowered servants; vacah th e w o r ds; satyam true;
t atha eva also; acaritam w h a t t h e y do; kvacit s o m e t i m es; tesam o f t h e m ;
yat which; sva-vacah w i t h t h ei r own w o r ds; yuktam i n a g r e e m ent; buddhi-
m an one who is intelligent; tat t h a t ; samacaret s h o u l d p e r f o r m .

The statements of the Lord's empowered servants are always true, and the acts they
perform are exemplary when consistent with those statements. Therefore one who
is intelligent should carry out their instructions. (31)
10.33.33 Sukadeva Gosvami to Maharaja Pariksit
kim utakhila s-attvanam
tiryan martya d-ivaukasam
isitus cesitavyanam
kusa2akusa2anvayah
kim uta w h a t t o speak then; akhila o f a l l ; sattvanam c r e a ted beings; tiryak
a nimals; martya h u m a n s ; diva-okasam a n d i n h a b i t ants of heaven; isutuh for
t he controller; ca a n d ; i s i tavyanam o f t h o s e who are controlled; kusala w i t h
piety; akusala and impiety; anvayah c a u sal connection.

How, then, could the Lord of all created beings animals, men and demigods have
any connection with the piety and impiety that affect His subject creatures>

10.33.35 Sukadeva Gosvami to Maharaja Pariksit

gopinam tat patin-am ca
sarvesam eva dehinam
yo 'ntas carati so 'dhyaksah
kridaneneha deha bhak-
g opinam o f th e gopis; tat-patinam o f t h e sr husbands; ca a n d ; sarvesam o f
a ll; eva i n d e ed; dehinam e m b o d i e d l i v ing beings; yah w h o ; a n ta h w i t h i n ;
c arati l i v es; sah H e ; a d h y aksah t h e o v e r seeing witness; kridanena f o r s p o r t ;
i ha in t hi s w o r ld; deha H i s f o r m ; b ha k a s s u m i n g .

He who lives as the overseeing witness within the gopis and their husbands, and
indeed within all embodied living beings, assumes forms in this world to enjoy
transcendental pastimes.

10.33.37 Sukadeva Gosvami to Maharaja Pariksit

nasuy an khalu krsnay a
mohitas tasya mayaya
manyamanah sva parsva -sthan -

svan svan daran vraj aukasah

na asuyan w ere not jealous; khalu e v e n ; k r s n aya a g a i nst Krsna; mohitah
bewildered; tasya H i s ; mayaya b y t h e s p i r i t ual potency of illusion;
manyamanah t h i n k i n g ; sva-parsva a t t h ei r own sides; sthan s t a n d i ng; svan
svan each their own; daran w i v e s ; vraja-okasah t h e c o w h erd men of Vraja.

The cowherd men, bewildered by Krsna's illusory potency, thought their wives had
remained home at their sides. Thus they did not harbor any jealous feelings against
Him.
10.33.39 Sukadeva Gosvami to Maharaja Pariksit
vikriditam vraj a va-dhubhir idam ca visnoh
sraddhanvito 'nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd ro-gam asv apahinoty acirena dhirah
vikriditam t h e s p o r t i ng; vraja-vadhubhih w i t h t h e y o un g w o men of Vrndavana;
i dam t h i s ; ca a n d ; v i s no h b y L o r d V i s n u ; sraddha-anvitah f a i t h f u l l y ;
a nusrnuyat h e a rs; atha o r ; v a r n ayet d e s c r i b es; yah w h o ; b h a k t i m
devotional service; param t r a n s cendental; bhagavati u n t o t h e Supreme
P ersonality of Godhead; pratilabhya o b t a i n i ng; kamam m a t e r i a l l u st; hr t i n
the heart; rogam t h e d i s ease; asu q u i c k ly ; apahinoti h e d r i v e s away; acirena
w ithout delay; dhirah sober.

Anyone who faithfully hears or describes the Lord's playful affairs with the young
gopis of Vrndavana will attain the Lord s pure devotional service. Thus he will
quickly become sober and conquer lust, the disease of the heart.

10.35.01 Sukadeva Gosvami to Maharaja Pariksit

sri suka -uvaca
gopyah krsne vanam yate
tam anudruta cetasa-h
krsna 2z2ah p-ragayantyo
ninyur duhkhena vasaran
sri-sukah uvaca s ri sukadeva Gosvami said; gopyah t h e g o p is; krsne Lord
K rsna; vanam t o th e f o r est; yate h a v i n g gone; tam a f t e r H i m ; an u d r u t a
chasing; cetasah w h ose minds; krsna-hlah t h e t r a n scendental pastimes of
Krsna; pragayantyah singing loudly; ninyuh t hey passed; duhkhena
unhappily; vasaran th e d a ys.

Sukadeva Gosvami said: Whenever Krsna went to the forest, the minds of the
gopis would run after Him, and thus the young girls sadly spent their days singing
of His pastimes.

10.35.02-13 The Gopis Sing of Krsna

sri gopy a ucu-h
vama bahu krta -vam-a kap-olo -

valgita bhrur adh-ararpita venum -

 koma2angu2ibhir asrita margam
gopya irayati yatra mukundah
vyoma y-ana v-anitah saha siddhair
vismitas tad upadharya sa la-jjah
kama margana s-amarpita c-ittah
kasmalam yayur apasmrta n-ivyah
sri-gopyah ucuh t h e g o pi s said; vama l e f t ; b ahu o n His arm; krta p u t t i n g ;
v ama le ft; kapolah H i s c h e ek; valgita m o v i n g ; b h ru h H i s e y e b r o w s ;
a dhara upon Hi s li ps; arpita p l a c ed; venum H i s fl u t e ; k o m al a t e n d e r ;
a ngulibhih w i t h H i s f i n g ers; asrita-margam i t s h o les stopped; gopyah 0
gopis; irayati v ibrates; yatra w h e re; muk u n da h L o r d K r s n a ; vyom a i n t h e
s ky; yana t r a v eling; vanitah t h e l a d i es; saha t o g e t her wi th; siddhaih t h e
Siddha demigods; vismitah a m a z ed; tat t o t h a t ; u p a dharya l i s t e n i ng; sa
w ith; lajjah e m b a r r assment; kama o f l u s t ; m argana t o t h e p u r s u i t ;
s amarpita o f f e r ed; cittah t h e i r m i n d s ; kasmalam d i s t r e ss; yayuh t h e y
experienced; apasmrta f o r g e t t i ng; nivyah t h e b e lt s of their dresses.

The gopis said: When Mukunda vibrates the flute He has placed to His lips,
stopping its holes with His tender fingers, He rests His left cheek on His left arm
and makes His eyebrows dance. At that time the demigoddesses traveling in the
sky with their husbands, the Siddhas, become amazed. As those ladies listen, they
are embarrassed to find their minds yielding to the pursuit of lusty desires, and in
their distress they are unaware that the belts of their garments are loosening. (2-3)

hanta citram abalah srnutedam

hara hasa -urasi sthira vidyu-t
nanda sunur -ayam arta jananam
narma do ya-rhi kujita venuh-
vrndaso vraj a vrsa m-rga gavo-
venu vadya -hrta c-etasa -arat
danta dasta -kavala -dhrta karna-
nidrita likhita citram -ivasan
h anta ah; citram w o n d e r ; abalah 0 g i r l s ; s r n ut a h e a r ; i da m t h i s ;h a r a
(brilliant) like a necklace; hasah w h o s e smile; urasi u p o n t h e ch est; sthira
motionless; vidyut l i g h t n i n g ; nanda-sunuh s o n o f N a nd a Maharaja; ayam
this; arta t r o u b l ed; jananam f or persons; narma o f j o y ; da h th e giver;
yarhi w h e n ; k u j it a h a s v i b r a t ed; venuh H is flute; vrndasah i n g r o u p s ;
v raja k ept in the pasture; vrsah t h e b u l ls; mrg a t h e d e er; gavah a n d t h e
c ows; venu o f th e fl u te; vadya b y t h e p l a y i ng; hrta s t o l e n aw ay; cetasah t h e i r
m inds; arat at a di stance; danta b y t h ei r t eeth; dasta b i t ; k a v alah w h o s e
m outhfuls; dhrta h o l d i n g up ; karnah t h e i r e a rs; nidritah a s l e ep; lik h i t a
d rawn; citram a n i l l u s t r a tion; iva a s i f ; asan t h e y w e r e .

0 girls. This son of Nanda, who gives joy to the distressed, bears steady lightning
on His chest and has a smile like a jeweled necklace. Now please hear something
wonderful. When He vibrates His flute, Vraja s bulls, deer and cows, standing in
groups at a great distance, are all captivated by the sound, and they stop chewing
the food in their mouths and cock their ears. Stunned, they appear as if asleep, or
like figures in a painting. (0-5)

barhina st-abaka d-hatu p-alasair

baddha m-alla pa-rlbarha vl-dambah
karhicit sa ba-la ali sa gopair
gah samahvayati yatra mukundah
tarhi bhagna ga-tayah sarito vai
tat pa-dambuj a raj -o nila nit-am
sprhayatir vayam ivabahu pun-yah
prema vep-ita bhu-j ah stimitapah
b arhina o f p e a c o cks; stabaka w i t h t h e t ail feathers; dhatu w i t h c o l o r e d
m inerals; palasaih an d w i t h l e a v es; baddha a r r a n g ed; malla of a w r e stler;
paribarha the apparel; vidambah i m i t a t i ng ; karhici t s o m e t i m es; sa-balah
with Balarama; ali m y d ear gopi; sah H e ; g o p ai h w i t h t h e c o w h erd boys;
gah t he cows; samahvayati c a l ls; yatra w h e n ; m u k u n da h L o r d M u k u n d a ;
tarhi t h en ; bhagna b r o k e n ; gatayah t h e i r m o v e m ent; saritah t h e r i v e rs; vai
i ndeed; tat H i s ; pada-ambuja o f t h e l o tu s feet; rajah t h e d u st ; anila b y t h e
w ind; nitam b r o u g h t ; sprhayatih h a n k e r i n g f or; vayam o u r s e l v es; iva j u s t
like; abahu s l i g ht ; pu nya h t h e p i e t y to w h ose credit; prema d u e t o l ov e of
God; vepita t r e m b l i ng; bhujah w h o s e a rms (waves); stimita s t o p p ed ; apah
whose water.

My dear gopi, sometimes Mukunda imitates the appearance of a wrestler by

decorating Himself with leaves, peacock feathers and colored minerals. Then, in
the company of Balarama and the cow herd boys, He plays His flute to call the
cows. At that time the rivers stop flowing, their water stunned by the ecstasy they
feel as they eagerly wait for the wind to bring them the dust of His lotus feet. But
l ike us, the rivers are not very pious, and thus they merely wait with r t h eir arms
trembling out of love. (6-7)

anucaraih samanuvarnita virya -

adi purusa -ivacala bhutih-

vana caro gir-i tatesu c-arantir
venunahvayati gah sa yada hi
vana latas tar-ava atmani visnum
vyanj ayantya
ivapuspa phaladhy-ah
pranata bhara vi-tapa m-adhu dharah-
prema hrsta tan-avo v-avrsuh sma
anucaraih b y Hi s c o m p anions; samanuvarnita b e i n g elaborately described;
viryah w h o s e pr owess; adi-purusah t h e o r i g i nal Personality of Godhead; iva
as if; acala un c h anging; bhutih w h o s e o p u l e nces; vana i n t h e f o r est; carah
m oving about; giri o f t h e m o u n t a i ns; tatesu o n t h e s i d es; carantih w h o a r e
g razing; venuna w i t h H i s fl u te ; ahvayati c a l l s ; gah t h e c o w s ; sah H e ; y a d a
when; hi i n d e ed; vana-latah t h e f o r est creepers; taravah an d th e tr ees;
atmani w i t h i n t h e m selves; visnum t h e S u p r eme Lord, Visnu; vyanjayantyah
r evealing; iva as if; puspa w i t h fl o w e r s ; phala a n d f r u i t s ; adhyah r i c h l y
e ndowed; pranata b o w e d d o wn; bhara b e c a use of the weight; vitapah w h o s e
branches; madhu o f s w eet sap; dharah t o r r e n ts; prema o u t o f e c static love;
hrsta ha irs standing on end; tanavah o n w h o s e bodies (trunks); vavrsuh sma
they have rained down;

Krsna moves about the forest in the company of His friends, who vividly chant the
glories of His magnificent deeds. He thus appears just like the Supreme Personality
of Godhead exhibitRing His inexhaustible opulence. When the cows wander onto
the mountainsides and Krsna calls out to them with the sound of His flute, the
trees and creepers in the forest respond by becoming so luxuriant with fruits and
flowers that they seem to be manifes ting Lord Visnu within their hearts. As their
branches bend low with the weight, the filaments on their trunks and vines stand
erect out of the ecstasy of love of God, and both the trees and the creepers pour
down a rain of sweet sap. (8-9)

darsaniya ti2ak-o vana ma2a-

divya gand-ha tu2as-i madh-u matt-aih
a2i ku2air -a2aghu gitam abhtstam
adriyan yarhi sandhita venuh-
sarasi sarasa hams-a vihan-gas
caru gita h-rta -cetas-a etya
harim upasata te yata citta-
hanta mi2ita drso dh-rta mauna-h

darsaniya of p e rsons who are attractive to see; tilakah t h e m o s t excellent; vana-

m ala upon His garland made of forest flowers; divya d i v i n e ; gandha whose
fragrance; tulasi o f th e t u l asi flowers; madhu b y t h e h o n e y l ike sweetness;
m attaih i n t o x i c a t ed; ali o f b e es; kulaih b y t h e s w a r ms; alaghu s t r o n g ;
gitam the singing; abhistam d e s i r able; adriyan t h a n k f u l l y ack n o w l edging;
yarhi w h e n ; sandhita p l a c ed ; venuh H i s fl u t e ; sarasi i n the lake; sarasa th e
c ranes; hamsa sw ans; vihangah a n d o t h e r bi r ds; caru c h a r m i n g ; git a b y t h e
s ong (of His flute); hrta t a k e n aw ay; cetasah w h o s e m i n ds; etya c o m i n g
f orward; harim L o r d K r s na; upasata w o r s h ip ; t e t h e y ; y at a u n d e r c o n t r o l ;
cittah w h o s e mi n ds; hanta a h ; m i l i t a c l o s e d ; drsah t h e i r e y es; dhrta
m aintaining; maunah s i l e n c e .

Maddened by the divine, honeylike aroma of the tulasi flowers on the garland
Krsna wears, swarms of bees sing loudly for Him, and that most beautiful of all
persons thankfully acknowledges and acclaims their song by taking His flute to His
lips and playing it. The charming flute song then steals away the minds of the
cranes, swans and other lake-dwelling birds. Indeed, they approach Krsna, close
their eyes and, maintaining strict silence, worship Him by fixing their
consciousness upon Him in deep meditati on. (10-11)

saha b-a2ah srag a-vatamsa v-i2asah

sanusu ksiti b-hrto vraj a d-evyah
harsayan yarhi venu ra-vena
j ata ha-rsa uparambhati visvam
mahad at-ikramana sa-nkita ce-ta
manda m-andam anugarj ati meghah
suhrdam abhyavarsat sumanobhis
chayaya ca vidadhat pratapatram

s aha-balah t o g e ther with Balarama; srak a fl o w e r garland; avatamsa as t h e

ornament on His head; vilasah p l a y f u lly wearing; sanusu o n t h e s i d es; ksiti-
bhrtah o f a m o u n t a in; vraja-devyah 0 g o d d e s ses of Vrndavana (gopis);
h arsayan cr eating joy; yarhi w h e n ; v en u o f H i s fl u t e ; r avena b y t h e
resounding vibration; jata-harsah b e c o m ing joyful; uparambhati c a u s es to
relish; visvam t h e e n t ire world; mahat a g a i nst a great personality; atikramana
o f a transgression; sankita f e a r f ul; cetah i n h i s m i n d ; m a n d a-mandam v e r y
gently; anugarjati t hunders in response; meghah t h e c l o ud; suhrdam upon
his friend; abhyavarsat ha s rained down; sumanobhih w i t h fl o w e r s ; chayaya
with his shade; ca a nd ; vi dadhat p r o v i d i n g ; pr atapatram a n u m b r e ll a as
protection from the sun.

0 goddess of Vraja, when Krsna is enjoying Himself with Balarama on the

mountain slopes, playfully wearing a flower garland on the top of His head, He
engladdens all with the resonant vibraRtions of His flute. Thus He delights the
entire world. At that time the nearby cloud, afraid of offending a great personality,
thunders very gently in accompaniment. The cloud showers flowers onto his dear
friend Krsna and shades Him from the sun like an umbrella. (12-13)

10.35.10-25 The Gopis Sing of Krsna

vividha gopa ca-ranes-u vidagdho
venu vadya u-rudha nija siksah-
tava sutah sati yadadhara bimbe-
datta venur an-ayat svara jatih
savanasas tad upadharya suresah
sakra sarva pa-rames-thi purogah-
kavaya anata kandhara -cittah -

k asmalam yayur aniscita tattvah -

vividha v a r i o us; gopa o f c o w h e r ds; caranesu i n t h e a c tivi ties; vidagdhah
e xpert; venu o f t h e fl u te; vadye i n t h e m a t ter of p l a y i ng; urudh a m a n i f o l d ;
n ija of Hi s own pr o d u ction; siksah w h o s e t eachings; tava y o u r ; su ta h s o n ;
sati 0 pious lady (Yasoda); yada when; adhara upon His lips; bimbe wh i ch
a re like red bimba fruits; datta p l a c i ng; venuh H i s fl u t e ; anayat H e b r o u g h t
f orth; svara of m u s i cal sound; jatih t h e h a r m o ni c t o nes; savanasah w i t h a
variety of low, high and middle pitches; tat t h a t ; u p a dharya h e a r i ng ; sura-
I sah the pr i n cipal demigods; sakra I n d r a ; sarva s i v a ; paramesthi a n d
B rahma; purah-gah h e a ded by; kavayah l e a r ned scholars; anata b o w e d ;
kandhara t h ei r n e cks; cittah a n d m i n d s ; kasmalam yayuh t h e y b e c ame
bewildered; aniscita u n a bl e to ascertain; tattvah i t s e ssence.

0 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 authorities, they cannot
ascertain the essence of that music, and thus they bow down their heads and
hearts. (19-15)

nij a pad-abj a dala-ir dhvaj a vaj r-a

niraj ankusa vicit-ra 2a2a-maih
vraj a bhuv-ah samayan khura toda-m
varsma dhur-ya gati-r Idita venu-h
vraj ati tena vayam sa vilas-a
viksanarpita man-obhava vega-h
kuj a gatim -gamita na vidamah
kasmalena kavaram vasanam va
n ija Hi s o wn ; pada-abja o f t h e l o tus feet; dalaih l i k e fl o w e r p e tals; dhvaja o f
a flag; vajra t h u n d e r b o lt; niraja l o t u s ; an k us a a n d e l e p h a n t g o ad; vicitra
v ariegated; lalamaih b y t h e m a r k i n gs; vraja o f V r a ja; bhuvah o f t h e g r o u n d ;
s amayan re l i eving; khur a f r o m t h e h o o ves (of the cows); todam t h e p a i n ;
varsma w it h Hi s bo dy; dhury a l i k e a n e l ephant's; gatih w h o s e m o v ement;
Idita e x t o l l ed; venuh w h o s e fl u t e ; vrajati H e w a l k s ; tena b y t h a t ; vayam
we; savilasa pl ay ful; viksana w i t h H i s g l a nces; arpita b e s t o w ed; manah-
b hava of l u st; vegah w h o s e agitation; kuja l i k e t h a t of tr ees; gatim w h o s e
movement (i.e., complete lack of movement); gamitah a t t a i n i ng; na vidamah
w e do not recognize; kasmalena b e c ause of our bewilderment; kavaram the
b raids of our hair; vasanam o u r d r e ss; va o r .

As Krsna strolls through Vraja with His lotus-petal-like feet, marking the ground
with the distinctive emblems of flag, thunderbolt, lotus and elephant goad, He
relieves the distress the ground feels from the cow's hooves. As He plays His
renowned flute, His body moves with the grace of an elephant. Thus we gopis,
who become agitated by Cupid when Krsna playfully glances at us, stand as still as
trees, unaware that our hair and garments are slackening. (16-17)

mani dharah k-vacid aganayan ga

ma2ay a dayi ta gandha tu-2asy ah-
 pranayino 'nucarasya kadamse
praksipan bhuj am agayata yatra
kvanita v-enu r-ava v-ancita c-ittah
krsnam anvasata krsna g-rhinyah
guna g-anarnam anugatya harinyo
gopika iva vimukta g-rhasah

mani (a st r ing of) gems; dharah h o l d i n g ; k v aci t s o m e w h e re; aganayan

counting; gah t h e c o ws; malaya w i t h a fl o w e r garland; dayita o f H i s b e l oved;
gandha having the fragrance; tulasyah t h e t u l asi flowers upon which;
p ranayinah l o v i n g ; anucarasya o f a c o m p anion; kada a t s om e ti me; amse o n
the shoulder; praksipan t h r o w i n g ; bh uja m H i s a r m ; agayata H e s a ng; yatra
w hen; kvanita v i b r a t ed; venu o f H i s fl u t e ; rava b y t h e s o u nd; vancita s t o l e n ;
c ittah t h ei r h earts; krsnam K r s n a ; anvasata t h e y sat down beside; krsna o f
the black deer; grhinyah t h e w i v es; guna-gana o f al l t r a nscendental qualities;
a rnam th e ocean; anugatya a p p r o a ching; harinyah t h e d o es; gopikah t h e
g opTs; iva just li ke; vimuk t a having given up; grha for home and family;
asah their hopes.

Now Krsna is standing somewhere counting His cows on a string of gems. He

wears a garland of tulasi flowers that bear the fragrance of His beloved, and He has
thrown His arm r o v e r the shoulder of an affectionate cowherd boyfriend. As
Krsna plays His flute and sings, the music attracts the black deer's wives, who
approach that ocean of transcendental qualities and sit down beside Him. Just like
us cowherd girls, they have given up all hope for happiness in family life. (18-19)

kunda dama -krta k-autu-ka veso-

gopa godhan-a vrto ya-munayam
nanda sunur -anaghe tava vatso
narma dah pr-anayinam vij ahara
manda vayur -upavaty anakulam
manayan malayaj a sparsen-a
vandinas tam upadeva gana y-e
vadya gita ba-libhi-h parivavruh
k unda of j a sm ine flowers; dama w i t h a g a r l and; krta m a d e ; k a u t uk a p l a y f u l ;
vesah His array; gopa b y t h e c o w h erd boys; godhana an d th e cows; vrtah
s urrounded; yamunayam a l o n g th e Yamuna; nanda-sunuh t h e so n of N a n d a
Maharaja; anaghe 0 s i n l ess lady; tava y o u r ; v a tsah d a r l i n g c h i ld; narma-
dah amu sing; pranayinam H i s d ear companions; vijahara H e ha s played;
m anda gen t le; vayuh t h e w i n d ; u p a vati b l o w s ; a n u k u la m f a v o r a b l y ;
manayan sh o w ing hon or; malaya-ja o f ( t h e f r agrance of) sandalwood;
s parsena the tou ch; vandinah t h o s e wh o o f fer praise; tam H i m ; u p a d ev a o f
t he minor demigods; ganah m e m b ers of the various categories; ye w h o ;
vadya w it h i n s t r u m ental music; gita s i n g i n g ; balibhih a n d p r e s e ntation of
gifts; parivavruh they have encircled.

0 sinless Yasoda, your darling child, the son of Maharaja Nanda, has festively
enhanced His attire with a jasmine garland, and He is now playing along the
Yamuna in the company of the cows and cowherd boys, amusing His dear
companions. The gentle breeze honors Him with its soothing fragrance of
sandalwood, while the various Upadevas, standing on all sides like panegyrists,
offer their music, singing and gifts of tribute. (20-21)

vatsalo vraj a ga-vam yad aga dh-ro

vandyamana ca-ranah pathi vrddhaih
krtsna go -dh-anam upohya dinante
gita ven-ur anugedita kir-tih
utsavam srama ruc-api drsinam
unnayan khura raj -as chu-rita sra-k
ditsayaiti suhrd asis-a esa
devaki jath-ara bhu-r udu raja-h
v atsalah af f ectionate; vraja-gavam t o t h e c ows of Vraja; yat b e c a u se; aga o f
t he mountain; dhrah t h e l i f t er ; vandyamana b e i n g w o r s h iped; caranah H i s
f eet; pathi a l on g the path; vrddhaih b y t h e e x a l ted demigods; krtsna e n t i r e ;
g o-dhanam th e h erd of cows; upohya c o l l e c t i ng; din a o f t h e d ay; ante a t t h e
e nd; gita-venuh p l a y i n g His flute; anuga b y H i s c o m p anions; idita p r a i s e d ;
k irtih H i s g l o r i es; utsavam a f e s t i val; srama o f f a t i g ue; ruca b y H i s c o l o r i n g ;
api even; drsinam f o r t h e ey es; unnayan r a i s i ng ; kh ur a f r o m t h e h o o ves (of
the cows); rajah w i t h t h e d u st; churit a p o w d e r ed ; srak H i s g a r l a nd; ditsaya
with the desire; eti H e i s c o m i ng; suhrt t o H i s f r i e n ds; asisah t h e i r d e sires;
e sah this; devaki o f m o t h e r Yasoda; jathara f r o m t h e w o mb ; bhu h b o r n ;
u du-rajah m o o n .

Out of great affection for the cows of Vraja, Krsna became the lifter of Govardhana
Hill. At the end of the day, having rounded up all His own cows, He plays a song
on His flute, while exalted demigods standing along the path worship His lotus
feet and the cowherd boys accomRpanying Him chant His glories. His garland is
powdered by the dust raised by the cows'hooves, and His beauty, enhanced by His
fatigue, creates an ecstatic festival for veryone s eyes. Eager to fulfill His friends
desires, Krsna is the moon arisen from the womb of mother Yasoda. (22-23)

mada vighurn-ita locana i-sat

mana dah sva -suhrdam -vana mali -

badara pandu v-adano m-rdu gandam-

mandayan kanaka kundala -laksmya-
y adu pati r dvi -rada raj a vi ha-ro -

yamini patir ivais-a dinante

mudita vaktra up-ayati durantam
mocayan vraj a gavam din-a tapam -
m ada by i n t o x i c a ti on; vighurnit a r o l l i n g ; l o c anah H i s e y es; isat s l i g h t l y ;
mana-dah showing honor; sva-suhrdam t o H i s w e l l - w i shing friends; vana-
malT wearing a garland of forest flowers; badara l i k e a badara fruit; pandu
whitish; vadanah H i s f a ce; mrdu s o f t ; g a n da m H i s c h e e ks; mandayan
o rnamenting; kanaka g o l d en ; ku n d al a o f H i s e a r r i ngs; laksmya w i t h t h e
b eauty; yadu-patih t h e L o r d of the Yadu dynasty; dvirada-raja l i k e a k i n g l y
e lephant; viharah H i s s p o r t i ng; yamini-patih t h e l o r d o f th e ni ght (the moon) ;
iva li ke; esah H e ; d i n a - ante a t t h e end of the day; mudita j o y f u l ; v a k t r ah
H is face; upayati i s c o m i ng; durantam i n s u r m o u n t a b le; mocayan d r i v i n g
away; vraja of V r a ja; gavam o f t h e c o ws, or of those who are to be shown
mercy; dina o f th e daytime; tapam t h e p a i n fu l h eat.

As Krsna respectfully greets His well-wishing friends, His eyes roll slightly as if
from intoxication. He wears a flower garland, and the beauty of His soft cheeks is
accentuated by the brilliance of His golden earrings and the whiteness of His face,
which has the color of a badara berry. With His cheerful face resembling the
moon, lord of the night, the Lord of the Yadus moves with the grace of a regal
elephant. Thus He returns in the evening, delivering the cows of Vraja from the
heat of the day. (20-25)

10.35.26 Sukadeva Gosvami to Maharaja Pariksit

sri suka -uvaca
evam vraj a striyo-rajan
krsna 2z2anug-ayatzh
remire 'hahsu tac cittas-
tan manas-ka mahodayah
sri-sukah uvaca s ukadeva Gosvami said; evam t h u s ; vr aja-striyah thewomen
of Vraja; rajan 0 K i n g ; k r s n a-hl a a b o u t th e pastimes of Krsna; anugayatih
continuously chanting; remire t h e y e n j o y ed; ahahsu d u r i n g th e days; tat-
cittah t h ei r h earts absorbed in Him; tat-manaskah t h e i r m i n d s absorbed in
Him; maha g r e at; udayah e x p e r i e n cing a festivity.

Sri Sukadeva Gosvami said: 0 King, thus during the daytime the women of
Vrndavana took pleasure in continuously singing about the pastimes of Krsna, and
those ladies minds and hearts, absorbed in Him, were filled with great festRivity.

10.47.12-19 Srimati Radharani: The Song of the Bee

gopy uvaca
madhupa kitava bandho m-a sprsanghrim sapatnyah
 kuca v-i2u2ita ma2a kunkuma s-masrubhir nah
vahatu madhu patis tan manintnam prasadam
yadu s-adasi vidambyam yasya dutas tvam idrk

gopi uvaca th e gopi said; madhupa 0 b u m b l e b ee; kitava o f a c h e ater;

b andho 0 f r i e n d ; ma sprsa p l e ase do not touch; anghrim t h e f e e t ;
s apatnyah of th e l over who is our rival; kuca t h e b r e ast; vilulita f a l l e n f r o m ;
m ala from th e garland; kunkum a w i t h t h e re d cosmetic; smasrubhih w i t h t h e
whiskers; nah o u r ; v a h at u l e t H i m b r i n g ; m a dh u -patih t h e L o r d o f th e Madhu
dynasty; tat H i s ; m a n i n i na m t o t h e w o m e n ; prasadam m e r c y or k i n d n ess;
yadu-sadasi in th e r o yal assembly of the Yadus; vidambyam a n o b j ect of
r idicule or contempt; yasya w h o se; dutah m e s s e n ger; tvam y o u ; i d r k s u c h .

The gopi said: 0 honeybee, 0 friend of a cheater, don't touch my feet with your
whiskers, which are smeared with the kunkuma that rubbed onto Krsna's garland
when it was crushed by the breasts of a rival lover! Let Krsna satisfy the women of
Mathura. One who sends a messanger like you will certainly be ridiculed in the
Yadu's assembly. (12)

sakrd adhara sudh-am svam mohinim payayitva

sumanasa iva sadyas tatyaj e 'sman bhavadrk
paricarati katham tat pada -padm-am nu padma
hy api bata hrta ceta -hy uttamah s2oka -ja2paih
s akrt o n ce; adhara o f t h e l i ps; sudham t h e n e c t ar; svam H i s o w n ;
m ohinim b e w i l d e r i ng; payayitva m a k i n g d r i nk ; sumanasah fl o w e r s ; iv a l i k e ;
s adyah su d d enly; tatyaje H e a b a n d oned; asman u s ; b h a vadrk l ik eyou;
paricarati s e r v es; katham why; tat His; pada-padmam l o t u s f eet; nu I
wonder; padma L a k s mi , the goddess of fortune; hi api i n d e e d , because; bata
a las; hrta t a ken away; cetah h e r m i n d ; h i c e r t a i n l y ; u t t amah-sloka o fK r s n a ;
jalpaih by the false speech.

After making us drink the enchanting nectar of His lips only once, Krsna suddenly
abandoned us, just as you might quickly abandon some flowers. How is it, then,
that Goddess Padma willingly serves His lotus feet> Alas! The answer must
certainly be that her mind has been stolen away by His deceitful words. (13)

kim iha bahu sad anghre -gayasi tvam yadunam

adhipatim agrhanam agrato nah puranam
vij aya sakha s-akhina-m giyatam tat prasang-ah
ksapita kuca ruj -as te -ka2payantistam istah
kim w h y ; ih a h e r e ; b ah u m u c h ; s a t - anghre 0 b e e ( s i x - f o oted one); gayasi
are singing; tvam y o u ; y a d u na m o f t h e Y a d us; adhipatim a b o u t th e m a ster;
a grhanam wh o h ave no home; agratah i n f r o n t of ; na h u s ; p u r a na m o l d ;
vijaya of A r j u na; sakha o f t h e f r i e nd; sakhinam f o r t h e f r i e n ds; giyatam
s hould be sung; tat o f H i m ; p r a sangah t h e t o p i cs; ksapita r e l i e v ed; kuca o f
w hose breasts; rujah t h e p a in; t e t h e y ; k a l p ayanti w i l l p r o v i d e ; istam t h e
charity you desire; istah H i s b e l o veds.

0 bee, why do you sing here so much about the Lord of the Yadus, in front of us
homeless people> These topics are old news to us. Better you sing about that friend
of Arjuna in r f r o n t of His new girlfriends, the burning desire in whose breasts He
has now relieved. Those ladies will surely give you the charity you are begging.
(I~)

divi bhuvi ca rasayam kah striyas tad du-rapah

kapata ru-cira ha-sabh-ru vij-rm bhasya yah syuh
carana raj -a upaste yasya bhutir vayam ka
api ca krpana pa-kse hy uttamah slo-ka sab-dah
d ivi i n t h e h eavenly region; bhuvi o n t h e e a r th; ca a n d ; r a sayam i n t h e
s ubterranean sphere; kah w h a t ; striyah w o m e n ; ta t b y H i m ; d u r a p a h
u nobtainable; kapata d e c eptive; rucira c h a r m i n g ; hasa w i t h s m i l es; bhru o f
w hose eyebrows; vijrmbhasya t h e a r c h i ng; yah w h o ; s yu h b e c o m e ; carana o f
t he feet; rajah th e d u st; upaste w o r s h i ps; yasya w h o s e ; bhuti h t h e g o d d e s s
of fortune, wife of Lord ¹ r a y a n a ; vayam w e ; k a w h o ; a p i c a n e v e r t h e l ess;
k rpana-pakse fo r t h ose who are wretched; hi i n d e e d ; ut tamah-sloka t h e
S upreme Lord, who is glorified by the most sublime prayers; sabdah th e n a m e .

In heaven, on earth or in the subterranean sphere, what women are unavailable to

Him> He simply arches His eyebrows and smiles with deceptive charm, and they
all become His. The supreme goddess herself worships the dust of His feet, so what
is our position in comparison> But at least those who are wretched can chant His
name, Uttamahsloka. (15)

visrja sirasi padam vedmy aham catu karair-

anunaya vidusa-s te 'bhyetya dautyair mukundat
sva krta ih-a visrstapatya paty a-nya l-oka-
vyasrj ad akrta cetah k-im nu sandheyam asmin
v isrja le t go of; sirasi h e l d o n y ou r h ead; padam M y f o o t ; v e dm i k n o w ;
aham I; catu-karaih w i t h fl a t t e r ing wo r ds; anunaya i n t h e art of conciliation;
v idusah wh o ar e expert; te o f y o u ; ab hyetya h a v i n g l e arned; dautyaih b y
a cting as a messenger; mukundat f r o m K r s n a; sva f o r H i s o wn ; k rt e s a k e ;
i ha in t hi s li fe; visrsta w h o h a v e abandoned; apatya c h i l d r en ; pats h u s b a n d s ;
anya-lokah a nd everyone else; vyasrjat H e a b andoned; akrta-cetah u n g r a t e ful ;
k im nu w h y i n d e ed; sandheyam s h o u l d I m ak e reconciliation; asmin w i t h
Him.

Keep your head off my feet! I know what you're doing. You expertly learned
diplomacy from Mukunda, and now you come as His messenger, with flattering
words. But He abandoned those who for His sake alone gave up their children,
husbands and all other relations. He's simply ungrateful. Why should I make up
with Him now> (16)
 mrgayur iva kapindram vivyadhe lubdha d-harma
striyam akrtavirupam stri jitah kama y-anam
ba2im api ba2im attvavestayad dhvanksa va-d yas
tad alam asita sa-khyair dustyaj as tat ka-tharthah
m rgayuh a h u n t er ; iv a l i k e ;k ap i o f t h e m o n k e ys; indram t h e k i n g ;
v ivyadhe s h ot ; lu b dha-dharma b e h a v i n g l i k e a cruel h u n t er; striyam a w o m a n
( namely, surpanakha); akrta m a d e ; vi r u pa m d i s f i g u r ed; stri b y a w o m a n
(Sita-devi); jitah c o n q u e r ed; kamayanam w h o w a s i m p e l led by lusty desire;
balim K i n g B a li; api a l s o ; b ali m h i s t r i b u t e ; attva c o n s u m i n g ; avestayat
bound up; dhvanksavat j u s t l i k e a crow; yah w h o ; t a t t h e r e f o r e ; alam
enough; asita w i t h b l ack Kr sna; sakhyaih o f a l l k i n d s of friendship; dustyajah
i mpossible to give up; tat a b o u t H i m ; k a th a o f t h e t o p i cs; arthah t h e
elaboration.

Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He
was conquered by a woman, He disfigured another woman who came to Him with
lusty desires. And even after consuming the gifts of Bali Maharaja, He bound him
up with ropes as if he were a crow. So let us give up all friendship with this dark-
complexioned boy, even if we can t give up talking about Him. (17)

yad anuca-rita 2i2a k-arna -piyus-a vipru-t

sakrd adana -vidhu-ta dvand-va dharm-a vinastah
sapadi grha kutum-bam dinam utsrj ya dina
bahava iha vihanga bhiksu carya-m caranti

yat whose; anucarita c o n s t antly performed activities; hla o f s u c h pastimes;

k arna fo r th e ears; pTyusa of th e nectar; viprut o f a d r o p ; s a kr t j u s t o n c e ;
a dana by the partaking; vidhuta r e m o v e d entirely; dvandva o f d u a l i t y ;
d harmah t h ei r p r o p ensities; vinastah r u i n e d ; sapadi i m m e d i a t e ly; grha t h e i r
homes; kutumbam a n d f a m i l i es; dinam w r e t c h ed ; utsrjya r e j e c t i ng; dinah
b ecoming themselves wretched; bahavah m a n y p e r sons; iha here (in
Vrndavana); vihangah (like) birds; bhiksu of begging; caryam the livelihood;
caranti t h e y p u r sue.

To hear about the pastimes that Krsna regularly performs is nectar for the ears. For
those who relish just a single drop of that nectar, even once, their dedication to
material duality is ruined. Many such persons have suddenly given up their
wretched homes and families and, themselves becoming wretched, traveled here to
Vrndavana to wander about like birds, begging for their living.(18)

vayam rtam ivajihma vyahrtam -sraddadhanah

kulika rutamivaj-nah krsna vadhvo h-arinyah
dadrsur asakrd etat tan nakha sp-arsa tiv-ra -

smara ruj a upam-antrin bhanyatam anya varta -

vayam we; rta m t r u e ;iv a a s i f ; j i h m a d e c e p t i ve; vyahrtam H i s s p e e ch;
s raddadhanah t r u s t i ng; ku l ik a o f a h u n t e r ; r u ta m t h e s o n g ; iv a a s i f ;
a jnah f o o l i sh; krsna o f t h e b l ack deer; vadhvah w i v e s ; harinyah t h e d o e ;
d adrsuh e x p e r i enced; asakrt r e p e a tedly; etat t h i s ; ta t H i s ; n a k h a o f t h e
f ingernails; sparsa by th e tou ch; tivra s h a r p ; sm ar a o f l u s t ; r u ja h t h e p a i n ;
upamantrin 0 m e s s e n ger; bhanyatam p l e ase speak; anya a n o t h er; varta
topic.

Faithfully taking His deceitful words as true, we became just like the black deer s
foolish wives, who trust the cruel hunter's song. Thus we repeatedly felt the sharp
pain of lust caused by the touch of His nails. 0 messenger, please talk about
something besides Krsna. (19)

10.47.20 Srimati Radharani: The Song of the Bee

priya sak-ha punar agah preyasa presitah kim
varaya kim anurundhe mananiyo 'si me 'nga
nayasi katham ihasman dustyaj a dvan-dva pars-vam
satatam urasi saumya srir vadhuh sakam aste

priya of My beloved; sakha 0 friend; punah o nce again; agah you have
c ome; preyasa b y M y b e l o v ed; presitah s e n t ; ki m w h e t h e r ; v a raya p l e a s e
choose; kim w h a t ; an u r u n dh e d o y o u w i s h ; m anamyah t o b e h o n o r ed; asi
you are; me by Me ; anga My dear one; nayasi yo u are bringing; katham
w hy; iha h e r e ; asman u s ; d u s t y aj a i m p o s s i ble to give up; dvandva c o n j u g a l
c onnection with whom; parsvam t o t h e s i de; satatam a l w a ys; urasi o n t h e
c hest; saumya 0 g e n t l e one; srih t h e g o d d ess of fortune; vadhuh H i s c o n s o r t ;
sakam to g ether with Him; aste i s p r e s ent.

0 friend of My dear one, has My beloved sent you here again> I should honor you,
friend, so please choose whatever boon you wish. But why have you come back
here to take us to Him, whose conjugal love is so difficult to give up. After all,
gentle bee, His consort is the goddess Sri, and she is always with Him, staying
upon His chest.

10.07.21 Srimati Radharani to Uddhava

api bata madhu puryam a-rya putro 'dh-unaste
smarati sa pitr gehan sa-umya bandhums ca gopan
kvacid api sa katha nah kinkarinam grnite
bhuj am aguru sugandha-m murdhny adhasyat kada nu

api certainly; bata r e g r e t t able; madhu-puryam i n t h e c i t y of M a t h u ra; arya-

putrah th e son of Nanda Maharaja; adhuna now; aste resides; smarati
remembers; sah He ; pi t r -gehan t h e h o u s e h old affairs of His father; saumya 0
great soul (Uddhava); bandhun His friends; ca a nd ; gopan t h e c o w h er d boys;
k vacit s o m e t i m es; api o r ; sa h H e ; k a t h a h t a l k s ; na h o f u s ; k i n k a r i na m o f
t he maidservants; grnite r e l a t es; bhujam h a n d ; a g u r u -su-gandham h a v i n g t h e
f ragrance of aguru; murdhni o n t h e h e ad; adhasyat w i l l k e ep ; kada w h e n ;
nu maybe.

0 Uddhava! It is indeed regrettable that Krsna resides in Mathura. Does He

remember His father's household afairs and His friends the cowherd boys> 0 great
soul! Does He ever talk about us, His maidservants> When will He lay on our
heads His aguru-scented hand>

10.82.39-00 Sukadeva Gosvami to Maharaja Pariksit

gopyas ca krsnam upalabhya cirad abhtstam

yat prek-sane drsisu paksma krta-m sapanti
drgbhir hrdi krta-m alam parirabhya sarvas
tad bhav-am apur api nitya yuja-m durapam
srI-sukah uvaca sukadeva Gosvami said; gopyah the young cowherd women;
c a and; krsnam K r s n a ; u p alabhya s i g h t i n g ; cirat a f t e r a l ong tim e;
a bhistam t h ei r o b j ect of desire; yat w h o m ; p r e k sane w h i l e s eeing; drsisu o n
their eyes; paksma o f l i ds ; krta m t h e m a k e r ; sapanti t h e y w o u l d c u r s e;
d rgbhih w i t h t h ei r eyes; hrdI-krtam t a k e n i n t o t h eir hearts; alam t o t h e i r
s atisfaction; parirabhya e m b r a c i ng; sarvah a l l o f t h em ; ta t i n H i m ; bhavam
e cstatic absorption; apuh a t t a i n ed; api e v e n t h o u gh ; ni ty a c o n s t a n t l y ;
yujam for those who engage in yogic discipline; durapam d i f f i c u l t to attain.

Sukadeva Gosvami said: While gazing at their beloved Krsna, the young gopis used
to condemn the creator of their eyelids, r L w h i c h w o ul d m o m e n tarily block their
vision of Him]. Now, seeing Krsna again after such a long separation, with tier
eyes they took Him into their hearts, and there they embraced Him to their full
satisfaction. In this way they became totally absorbed in ecstatic meditation on
Him, although those who constantly practice mystic yoga find such absorbtion
difficult to achieve. (39)

bhagavams tas tatha bhuta -

vivikta upasangatah
aslisyanamayam prstva
prahasann idam abravit
bhagavan th e Supreme Lord; tah t h e m ; t a t h a-bhutah b e i n g i n s uch a state;
v ivikte i n a s ecluded place; upasangatah g o in g up to; aslisya e m b r a c i n g ;
a namayam h e a l th; prstva a s k i n g about; prahasan l a u g h ed; idam t h i s ;
a bravit sa i d .

The Supreme Lord approached the gopis in a secluded place as they stood in their
ecstatic trance. After embracing each of them and inquiring about their wellbeing,
He laughed and spoke as follows. (00)

10.82.00 Krsna to the Gopis

mayi bhaktir hi bhutanam
amrtatvaya kalpate
distya yad asin mat sn-eho
bhavatinam mad ap-anah
m ayi to Me ; bh akti h d e v o t i o n a l service; hi i n d e e d ; bhutanam f o r l i v i n g
b eings; amrtatvaya t o i m m o r t a l i ty; kalpate l e a ds; distya b y g o o d f o r t u n e ;
yat which; asst has developed; mat f o r M e ; sn ehah t h e l o v e ; bhavatinam
on the part of your good selves; mat M e ; ap anah w h i c h i s th e cause of
obtaining.

Rendering devotional service to Me qualifies any living being for eternal life. But
by your good fortune you have developed a special loving attitude toward Me, by
which you have obtained Me.

10.82.08 Gopis to Krsna

ahus ca te nalina nabha -padaravindam
yogesvarair hrdi vicintyam agadha bodha-ih
samsara kupa -patito-ttaranavalambam
geham j usam api manasy udiyat sada nah
ahuh th e go pis said; ca a n d ; t e Y o u r ; n a l i n a -nabha 0 L o r d , w h o s e navel is
just like a lotus flower; pada-aravindam l o t u s f e et; yoga-isvaraih b y t h e g r eat
mystic yogis; hrdi w i t h i n t h e h e art; vicintyam t o b e m e d i t a ted upon; agadha-
bodhaih w h o w e r e hi ghly learned philosophers; samsara-kupa t h e d ark w ell of
material existence; patita o f t h o se fallen; uttarana o f d e l i v e rers; avalambam
t he only shelter; geham f a m i l y af fairs; jusam o f t h o s e engaged; api t h o u g h ;
m anasi in th e m i n ds; udiyat l e t b e aw akened; sada a l w a ys; nah o u r .

The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus
feet are the only shelter for those who have fallen into the deep well of material
existence. Your feet are worshiped and meditated upon by great mystic yogis and
highly learned philosophers. We wish that these lotus feet may also be awakened
within our hearts, although we are only ordinary persons engaged in houshold
affairs.
10.83.01-03 The Queens of Dvaraka to Draupadi
na vayam sadhvi samraj yam
svarajyam bhaujyam apy uta
vairajyam paramesthyam ca
anantyam va hareh padam
kamayamaha etasya
srimat pa-da ra-j ah sriyah
kuca ku-nkuma ga-ndhadhyam
murdhna vodhum gada bh-rtah
n a not; vayam w e ; s a d hv i 0 s a i n t l yl ad y ( D r a upadi); samrajyam r u l e r s h i p
over the entire earth; sva-rajyam t h e p o s i t ion of Lord In dra, King of heaven;
b haujyam u n l i m i t e d p o w ers of enjoyment; api uta e v e n ; vairajyam m y s t i c
power; paramesthyam the position of Lord Brahma, creator of the universe; ca
a nd; anantyam i m m o r t a l i ty; va o r ; h a r e h o f t h e S u p r eme Lord; padam t h e
a bode; kamayamahe w e d e sire; etasya H i s ; sri-ma t d i v i n e ; p ad a o f t h e f e e t ;
rajah th e du st; sriyah o f t h e g o d d ess of fortune; kuca f r o m t h e b r east;
kunkuma o f t h e c o smetic powder; gandha b y t h e f r a grance; adhyam
e nriched; murdhna o n o u r h e a ds; vodhum t o c a r r y ; gadabhrtah o f L o r d
Krsna, the wielder of the club.

0 saintly lady, we do not desire dominion over the earth, the sovereignty of the
King of heaven, unlimited facility for enjoyment, mystic power, the position of
Lord Brahma, immortality or even attainment of the kingdom of God. We simply
desire to carry on our heads the glorious dust of Lord Krsna's feet, enriched by the
fragrance of kunkuma from His consort's bosom. (91-92)

vraja striyo -yad vanchanti

pulindyas trna virudh-ah
gavas carayato gopah
pada sparsa-m mahatmanah
v raja of V r aja; striyah t h e w o m e n ; ya t a s ; v a n c hanti t h e y d e s i r e;
pulindyah t h e w o m e n of the aborigine Pulinda tribe in Vraja; trna from the
grass; virudhah an d p l a n ts; gavah the cows; carayatah wh o i s grazing;
gopah the cowherd boys; pada o f th e feet; sparsam t h e t o u ch ; maha-
atmanah of th e Supreme Soul.

We desire the same contact with the Supreme Lord's feet that the young women of
Vraja, the cowherd boys and even the aborigine Pulinda women desire — the touch
of the dust he leaves on the plants and grass as He tends His cows. (W3)

10.80.59 Sukadeva Gosvami to Maharaja Pariksit

 nandas tu saha gopalair
brhatya puj ayarcitah
krsna r-amograsenadyair
nyavatsid bandhu v-atsalah

n andah N a nd a Maharaja; tu a n d ; s ah a t o g e t h er w i th ; gopalaih t h e

c owherds; brhatya e s p ecially opulent; pujaya w i t h w o r s h ip ; arcitah h o n o r e d ;
krsna-rama-ugrasena-adyaih b y K r s na, Balarama, Ugrasena and the others;
nyavatsit s t a y ed; bandhu t o h i s r e l a t ives; vatsalah a f f e c tionate.

Nanda Maharaja showed his affection for his relatives, the Yadus, by remaining
with them a little longer, together with his cowherds. During his stay, Krsna,
Balarama, Ugrasena and the others honored him with especially opulent worship.

10.80.66 Sukadeva Gosvami to Maharaja Pariksit

nandas tu sakhyuh priya krt-
premna govinda ram-ayoh
adya sva iti masams trm
yadubhir manito 'vasat
n andah N a n da; tu a n d ; s a k h yu h t o h i s f r i e nd ; pr iy a a f f e c t i on; kr t w h o
showed; premna o u t o f hi s l o ve; govinda-ramayoh f o r K r s n a and Balarama;
a dya (I w il l go later) today; svah ( I w i l l g o ) t o m o r r ow ; it i t h u s s a y i n g ;
m asan m o n t hs; tri n t h r e e ; y a dubhi h b y t h e Y a d us; manitah h o n o r e d ;
avasat he remained.

And on his part, Nanda was also full of affection for his friend Vasudeva. Thus
during the following days Nanda would repeatedly announce, "I will be leaving
later today" and "I will be leaving tomorrow." But out of love for Krsna and
Balarama he remained there for three more months, honored by all the Yadus.

10.80.69 Sukadeva Gosvami to Maharaja Pariksit

nando gopas' ca gopyas ca
govinda caranam-buj e
manah ksiptam punar hartum
anisa mathuram yayuh

n andah N a n da; gopah t h e c o w h erd m en; ca a n d ; g o p ya h t h e c o w h e r d

women; ca a l so; govinda o f K r s n a ; carana-ambuje a t t h e l o tus feet; manah
their minds; ksiptam c a s t ; pu na h a g a i n ; h a r tu m t o r e m o v e ; anisah
i ncapable; mathuram t o M a t h u r a ; yayuh t h e y w e n t .

Unable to withdraw their minds from Lord Govinda's lotus feet, where they had
surrendered them, Nanda and the cowherd men and women returned to Mathura.
10.00.13 The Ladies of Mathura
punya bata vraja b-huvo yad ayam nr li-nga
gudhah purana pu-ruso vana ci-tra m-alyah
gah palayan saha ba-lah
kvanayams ca venum
vikridayancati giritra ra-marcitanghrih

punyah p i o u s ; bata indeed; vraja-bhuvah t h e v a r i ous regions of the land of

Vraja; yat i n w h i c h ; ayam t h i s ; n r h um a n ; l i n g a b y c h a r a c t eristics;
gudhah d i s g u i sed; purana-purusah t h e p r i m e val Personality of Godhead;
v ana com p osed of flowers and other items of the forest; citra o f wonderful
variety; malyah w h o s e garlands; gah t h e c o ws; palayan h e r d i n g ; saha
t ogether with; balah L o r d B a l arama; kvanayan v i b r a t i ng; ca a n d ; v e nu m H is
f lute; vikridaya w i t h v a r i ous pastimes; ancati H e m o v es about; giritra b y L o r d
siva; rama an d the goddess of fortune; arcita w o r s h i p ed; anghrih His feet.

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 wonderfully variegated forest garlands, He whose feet are
worshiped by Lord Siva and goddess Rama vibrates His flute as He tends the cows
in the company of Balarama.