Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.1 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१ ॥
श्री-शुक उवाच---
अन्तर्हिते भगवति सहसैव व्रजाङ्गनाः ।
अतप्यंस् तम् अचक्षाणाः करिण्य इव यूथपम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.1
Śrī Śuka said: When Bhagavān suddenly disappeared, the women of Vraja, no longer seeing Him, burned in anguish like she-elephants separated from the leader of their herd.
Jīva Gosvāmī's Krama-sandarbha
No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.2 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२ ॥
गत्यानुराग-स्मित-विभ्रमेक्षितैर्
मनोरमालाप-विहार-विभ्रमैः ।
आक्षिप्त-चित्ताः प्रमदा रमा-पतेस्
तास् ता विचेष्टा जगृहुस् तद्-आत्मिकाः ॥
Jiva Gosvami - Krama-sandarbha:
गत्येत्य्-आदि प्रकरणात् । अत्र रमापतेः सर्व-रूप-गुण-माधुर्यैश्वर्य-सम्पद्-अधिष्ठातृ-शक्तेः पत्युर् अधोक्षजस्येत्य् अर्थः । अथवा, तास् ता बाहु-प्रसार- [भा।पु। १०.२९.४६] इत्य्-आदिभिः पूर्वोक्ताः । तत्र तद्-आत्मकत्वम् अभिव्यञ्जस्यति ॥२॥
English translation
Bhāgavata 10.30.2
Their minds carried away by the Lord of Ramā's gait, affection, smiles, playful glances, charming speech, amorous pastimes, and graceful gestures, the impassioned women became absorbed in Him and assumed His many characteristic actions.
Jīva Gosvāmī's Krama-sandarbha
From the context beginning with "gait," "the husband of Ramā" means Adhokṣaja, the Lord of the potency that presides over the wealth of sweetness, majesty, qualities, and forms. Alternatively, "those various gestures" are the actions described earlier, beginning with the stretching of His arms in Bhāgavata 10.29.46. The next verse makes explicit how the gopīs became constituted of those gestures.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.3 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३ ॥
गति-स्मित-प्रेक्षण-भाषणादिषु
प्रियाः प्रियस्य प्रतिरूढ-मूर्तयः ।
असाव् अहं त्व्1 इत्य् अबलास् तद्-आत्मिका
न्यवेदिषुः2 कृष्ण-विहार-विभ्रमाः ॥
Jiva Gosvami - Krama-sandarbha:
गतीति । गत्य्-आदिषु प्रतिरूढाः सदृशी-भूताः मूर्तय इन्द्रियादि-सङ्घातात्मक-देहा यासां ताः । ततश् च चिरात् प्राप्तावधानानां तासाम् अवस्थां वर्णयति ॥३॥
Footnotes
English translation
Bhāgavata 10.30.3
Their bodies taking on the form of their beloved in His gait, smile, glance, speech, and other acts, those beloved women, wholly absorbed in Him and bewildered by Kṛṣṇa's pastimes, displayed His manner of play and declared to one another, “I am He!”
Jīva Gosvāmī's Krama-sandarbha
The verse begins with "gait." Their forms, the bodies composed of senses and other faculties, had become firmly molded into likenesses of His gait, smile, glance, speech, and other expressions. The text thus describes their condition when, after a long interval, awareness returned.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.4 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.४ ॥
गायन्त्य उच्चैर् अमुम् एव संहता
विचिक्युर् उन्मत्तकवद् वनाद् वनम् ।
पप्रच्छुर् आकाशवद् अन्तरं बहिर्
भूतेषु सन्तं पुरुषं वनस्पतीन् ॥
Jiva Gosvami - Krama-sandarbha:
गायन्त्य इति । गानम् अत्र गोकुल-प्रसिद्धं पूतना-वधादि-मयं गानान्वेषणयोर् यौगपद्यम् इदं गायन्त्य एव भ्रमन्ति, मध्ये मध्ये तु पृच्छन्ति।पुरुषं सर्वान्तर्यामि-रूपम् अपि, अत एव आकाशवत् भूतेष्वन्तरं बहिश् च व्याप्य सन्तम् अपि पप्रच्छुः । तत्र हेतुः---अमुं तासु तु निज-प्रेमालम्बन-रूपेणैव स्फुरन्तम् इत्य् अर्थः ।
यद् वा, पुरुषं स्व-नायकं पप्रच्छुः । तं च भूतेषु प्राणिषु आकाशवद् अन्तरं बहिश् च व्याप्य सन्तं पप्रच्छुः । तस्य तत्र तत्र सत्तां पप्रच्छुर् इत्य् अर्थः । किञ्चित् प्रतिबिम्बं पृच्छन्तं पृच्छन्तीतिवत् । तादृश-ज्ञानं च तासां प्रेम्णा तत्र तत्र स्फूर्तेर् एव---वन-लतास् तरव आत्मनि विष्णुं व्यञ्जयन्त्य इव पुष्प-फलाढ्या [भा।पु। १०.३५.९] इतिवत् ॥४॥
English translation
Bhāgavata 10.30.4
Gathering together and singing loudly of Him alone, they searched from forest to forest like madwomen. They questioned the trees about the Person who, like space, dwells both within and without all beings.
Jīva Gosvāmī's Krama-sandarbha
"Singing" here means songs famous in Gokula concerning the killing of Pūtanā and other deeds. Singing and searching occurred simultaneously: they wandered while singing and paused from time to time to ask questions. They questioned the "Person" even though He exists as the indwelling ruler of all, pervading beings within and without like space. The reason is that this very Person appeared within them solely as the object supporting their own love.
Alternatively, they asked about the Person who was their own hero. They questioned the plants about Him who exists throughout living beings, pervading within and without like space. That is, they asked whether He was present here or there, just as someone asking a reflection may be said to question it. Such awareness arose because love made Him appear to them everywhere, as in Bhāgavata 10.35.9: "The forest creepers and trees, laden with flowers and fruits, seemed to manifest Viṣṇu within themselves."
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.5 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.५ ॥
दृष्टो वः कच्चिद् अश्वत्थ प्लक्ष न्यग्रोध नो मनः ।
नन्द-सूनुर् गतो हृत्वा प्रेम-हासावलोकनैः ॥
Jiva Gosvami - Krama-sandarbha:
नन्द-सूनुर्** इति स्व-विश्वासे हेतुः तथापीत्य् अर्थः ॥५॥
English translation
Bhāgavata 10.30.5
O sacred fig, plakṣa, and banyan trees, have you seen Nanda's son, who stole our minds with His loving, smiling glances and then departed?
Jīva Gosvāmī's Krama-sandarbha
Calling Him "Nanda's son" gives the basis for their confidence in Him, with the implied sense: "Even so, has He gone away?"
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.6 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.६ ॥
कच्चित् कुरवकाशोक-नाग-पुन्नाग-चम्पकाः ।
रामानुजो मानिनीनाम् इतो1 दर्प-हर-स्मितः ॥
Jiva Gosvami - Krama-sandarbha:
इत** इति इण धातोर् निष्ठा-प्रयोगः मानिनीनां दर्प-हर-स्मित इति यश् च तादृशो\ऽपि गत इत्य् अविमृश्य-कारित्वं तस्य व्यञ्जितम् ॥६॥
Footnotes
-
गतो इति प्रायः पाठः । इत इति स्वामि-सम्मतः । ↩
English translation
Bhāgavata 10.30.6
O kurabaka, aśoka, nāga, punnāga, and campaka trees, has Rāma's younger brother passed this way, He whose smile robs proud women of their pride?
Jīva Gosvāmī's Krama-sandarbha
The reading itaḥ is a past participle from the verbal root i, "to go." The phrase "whose smile removes the pride of proud women" implies the unreflective nature of His act: even though He possesses such a smile, He has gone away.
Textual note
Most witnesses read "has gone"; itaḥ is the reading approved by the commentator.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.7 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.७ ॥
कच्चित् तुलसि कल्याणि गोविन्द-चरण-प्रिये ।
सह त्व् आलि-कुलैर् बिभ्रद् दृष्टस् तेऽतिप्रियो\ऽच्युतः ॥
Jiva Gosvami - Krama-sandarbha:
गोविन्दस्य** श्री-विष्णोश् चरणौ प्रियौ यस्याः, हे तादृशे ! यद् वा, चरण-शब्दोऽत्रादर-मात्र-व्यञ्जकः आचार्य-चरणः वदन्तीतिवत् । आदरश् चाधुना दैन्येन हे गोकुलेन्द्र-प्रिये इत्य् अर्थः ॥७॥
English translation
Bhāgavata 10.30.7
O auspicious Tulasī, beloved of Govinda's feet, have you seen your most beloved infallible Lord wearing you among swarms of bees?
Jīva Gosvāmī's Krama-sandarbha
"O you for whom Govinda's feet are dear" addresses Tulasī as one who loves the feet of Śrī Viṣṇu. Alternatively, "feet" merely expresses reverence, as in the honorific phrase "the revered teacher says." Spoken now in humility, the address means, "O beloved of the lord of Gokula!"
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.8 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.८ ॥
मालत्य् अदर्शि वः कच्चिन् मल्लिके जाति यूथिके ।
प्रीतिं वो जनयन् यातः कर-स्पर्शेन माधवः ॥
Jiva Gosvami - Krama-sandarbha:
पुष्प-प्रियत्वात् माधवो वसन्त इत्य् अभिप्रायः ॥८॥
English translation
Bhāgavata 10.30.8
O mālatī, mallikā, jāti, and yūthikā vines, did you see Mādhava pass this way, awakening your delight with the touch of His hand?
Jīva Gosvāmī's Krama-sandarbha
Because Mādhava loves flowers, the name here also suggests spring, the season of blossoms.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.9 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.९ ॥
चूत-प्रियाल-पनसासन-कोविदार-
जम्ब्व्-अर्क-बिल्व-बकुलाम्र-कदम्ब-नीपाः ।
येऽन्ये परार्थ-भवका यमुनोपकूलाः
शंसन्तु कृष्ण-पदवीं रहितात्मनां नः ॥
Jiva Gosvami - Krama-sandarbha:
चूतो लता-जातिः । आम्रो वृक्ष-जातिः । पूर्वत्रैव लतात्वं प्रयुज्यत इति । नीप इति नीपो धूलि-कदम्बे स्यात् इति विश्व-प्रकाशात् । पराग-प्रधानो महा-पुष्पो\ऽसौ ज्ञेयः। अर्को\ऽतिनिकृष्टो\ऽपि पृष्ट इति तासाम् उत्कण्ठातिशयः स्पष्टीकृतः ॥९॥
English translation
Bhāgavata 10.30.9
O cūta, priyāla, jackfruit, asana, kovidāra, rose-apple, arka, bilva, bakula, mango, kadamba, nīpa, and all other trees along the Yamunā's bank whose lives exist for the sake of others, please reveal Kṛṣṇa's path to us, who have lost our very selves.
Jīva Gosvāmī's Krama-sandarbha
Cūta belongs to the class of vines, while āmra belongs to the class of trees; vinehood was already applied in the former instance. Concerning nīpa, the Viśva-prakāśa states, "Nīpa may mean the dust-kadamba." It should be understood as a tree distinguished by abundant pollen and large blossoms. Even the arka, though exceedingly lowly, is questioned. This makes the extraordinary intensity of the gopīs' longing unmistakable.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.10 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१० ॥
किं ते कृतं क्षिति तपो बत केशवाङ्घ्रि-
स्पर्शोत्सवोत्पुलकिताङ्ग-रुहैर् विभासि ।
अप्य् अङ्घ्रि-सम्भव उरुक्रम-विक्रमाद् वा
आहो वराह-वपुषः परिरम्भणेन ॥
Jiva Gosvami - Krama-sandarbha:
किं ते इति ॥१०॥
English translation
Bhāgavata 10.30.10
O Earth, what austerity did you perform? You shine with bodily hairs standing erect in festival at the touch of Keśava's feet. Did this ecstasy arise when the expansive Lord strode upon you, or when He embraced you in the form of the Boar?
Jīva Gosvāmī's Krama-sandarbha
This is the verse beginning, "What did you perform?"
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.11 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.११ ॥
अप्य् एणपत्न्य्1 उपगतः प्रिययेह गात्रैस्
तन्वन् दृशां सखि सुनिर्वृतिम् अच्युतो वः ।
कान्ताङ्ग-सङ्ग-कुच-कुङ्कुम-रञ्जितायाः
कुन्द-स्रजः कुल-पतेर् इह वाति गन्धः ॥
Jiva Gosvami - Krama-sandarbha:
अपि** इति द्वयम् ॥११-१३॥
Footnotes
-
एण-पत्नीति "पत्युर् नो यज्ञ-संयोगे" इति सूत्राद् एणानां भवान्तर-यज्ञैर् याज्ञिकत्वं । एण्या यज्ञ-पत्नीत्वम् इति दृष्ट-प्रशंसा । ↩
English translation
Bhāgavata 10.30.11
O wife of the blackbuck, dear friend, did infallible Kṛṣṇa come here with His beloved, expanding the supreme delight of your eyes through the beauty of Their limbs? The fragrance of the jasmine garland worn by the chief of our clan, reddened by the kuṅkuma from His beloved's breasts as He embraced Her body, is carried here upon the breeze.
Jīva Gosvāmī's Krama-sandarbha
This and the following verses are the two passages beginning with api.
Textual note 69: In the expression "wife of the blackbuck," the grammatical rule "the husband's [designation is retained] in connection with a sacrifice" indicates that the blackbucks possess a sacrificial status acquired through sacrifices in other births. Calling the doe a sacrificial wife is therefore praise grounded in what the gopīs observe.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.12 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१२ ॥
बाहुं प्रियांस1 उपधाय गृहीत-पद्मो
रामानुजस् तुलसिकालि-कुलैर् मदान्धैः ।
अन्वीयमान इह वस् तरवः प्रणामं
किं वाभिनन्दति चरन् प्रणयावलोकैः ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
Footnotes
-
प्रियायाः स्निग्धाया अंसे स्कन्धे । ↩
English translation
Bhāgavata 10.30.12
O trees, does Rāma's younger brother, wandering here with His arm resting upon His beloved's shoulder and a lotus in His hand, followed by swarms of bees blinded by intoxication with the Tulasī fragrance, acknowledge your bows with loving glances?
Jīva Gosvāmī's Krama-sandarbha
No separate explanation is printed for this source unit.
Textual note 70: "Upon the beloved's shoulder" means upon the shoulder of His affectionate beloved.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.13 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१३ ॥
पृच्छतेमा लता बाहून् अप्य् आश्लिष्टा वनस्पतेः ।
नूनं तत्-करज-स्पृष्टा बिभ्रत्य् उत्पुलकान्य् अहो ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.13
Ask these vines! Though they embrace the arms of their husband, the tree, they bear shoots standing high like hairs of ecstasy. Ah, surely Kṛṣṇa touched them with His fingernails.
Jīva Gosvāmī's Krama-sandarbha
No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.14 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१४ ॥
इत्य् उन्मत्त-वचो गोप्यः कृष्णान्वेषण-कातराः ।
लीला भगवतस् तास् ता ह्य् अनुचक्रुस् तद्-आत्मिकाः ॥
Jiva Gosvami - Krama-sandarbha:
इति पूर्वोक्त-प्रकारेण उन्मत्तस्य वच इव वचो यासां तादृश्यो गोप्यः कृष्णान्वेषण-कातरा भीता इव भीताः । विरह-दुःखेन तद् अपि कर्तुम् असमर्था इत्य् अर्थः । तथा सत्यो गायन्त्य उच्चैः [भा।पु। १०.३०.४] इत्य्-आद्य्-अनुसारेण गानानुवृत्त्या या याः प्राप्ताः पूतना-वधादि-लीलाः, तास् ता अपि मध्ये मध्ये\ऽनुचक्रुर् इत्य् अर्थः ॥१४॥
English translation
Bhāgavata 10.30.14
Speaking such words like madwomen, the gopīs became helpless in their search for Kṛṣṇa. Wholly absorbed in Him, they reenacted His many divine pastimes.
Jīva Gosvāmī's Krama-sandarbha
In the manner described above, the gopīs' words were like those of a mad person. "Helpless in their search for Kṛṣṇa" means that they were as terrified as though overcome by fear. The pain of separation rendered them incapable even of continuing that search. Yet, in keeping with the continuing song indicated by "singing loudly" and the following words in Bhāgavata 10.30.4, whenever they came upon a recollection of a pastime such as the slaying of Pūtanā, they reenacted each of those pastimes at intervals amid their singing.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.15 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१५ ॥
कस्याश्चित् पूतनायन्त्याः कृष्णायन्त्य् अपिबत् स्तनम् ।
तोकायित्वा रुदत्य् अन्या पदाहञ् छकटायतीम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.15
One gopī, acting as Kṛṣṇa, drank from the breast of another who acted as Pūtanā. Another became an infant, cried, and struck with her foot a companion imitating the cart demon.
Jīva Gosvāmī's Krama-sandarbha
No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.16-17 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१६-१७ ॥
दैत्यायित्वा जहारान्याम् एका कृष्णार्भ-भावनाम् ।
रिङ्गयामास काप्य् अङ्घ्री कर्षन्ती घोष-निःस्वनैः1 ॥
कृष्ण-रामायिते द्वे तु गोपायन्त्यश् च काश्चन ।
वत्स्यायतीं हन्ति चान्या तत्रैका तु बकायतीम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
Footnotes
-
घोषाः किङ्किण्यस् तासां निःस्वनैः सहिताव् अङ्घ्री कर्षन्ती सती रिङ्गयामास । णिज्-अर्थोऽविवक्षितः । ↩
English translation
Bhāgavata 10.30.16-17
One gopī acted as a demon and carried away another who held the conception of Kṛṣṇa as a child. Another crawled, dragging her feet as her anklets rang. Two became Kṛṣṇa and Rāma, while several acted as cowherd boys. One struck a companion imitating the calf demon, and another struck one acting as the crane demon.
Jīva Gosvāmī's Krama-sandarbha
No separate explanation is printed for this source unit.
Textual note 72: Ghoṣāḥ means the small bells. She crawled while dragging both feet together with the sound of those bells. The causative force of the verb is not intended here.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.18 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१८ ॥
आहूय दूरगा यद्वत् कृष्णस् तम् अनुवर्ततीम्1 ।
वेणुं क्वणन्तीं क्रीडन्तीम् अन्याः शंसन्ति साध्व् इति ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
Footnotes
-
अनुकुर्वतीम् इति वा पाठः (श्रीधरः) ↩
English translation
Bhāgavata 10.30.18
One gopī imitated Kṛṣṇa calling cows that had strayed far away, while another followed her, playing upon a flute. The others praised her, saying, “Well done!” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 73: Śrīdhara records the variant “imitating her.”
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.19 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.१९ ॥
कस्याञ्चित् स्व-भुजं न्यस्य चलन्त्य् आहापरा ननु ।
कृष्णोऽहं पश्यत गतिं ललिताम् इति तन्-मनाः ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.19
Another gopī, her mind fixed upon Him, placed her arm upon a companion and walked about, declaring, “I am Kṛṣṇa! Just behold My graceful movement.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.20 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२० ॥
मा भैष्ट वात-वर्षाभ्यां तत्-त्राणं विहितं मया ।
इत्य् उक्त्वैकेन हस्तेन यतन्त्य् उन्निदधेऽम्बरम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.20
“Do not fear the wind and rain. I have arranged your protection.” Speaking thus, one gopī tried to raise the edge of her garment with one hand. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
English translation
Bhāgavata 10.30.21
O King, one gopī climbed upon another after placing her foot upon that companion's head and declared, “Go away, wicked serpent! I have surely appeared as the wielder of punishment against the evil.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 74: Some witnesses read “one climbed upon another.” Textual note 75: Some witnesses, including the reading accepted by Sanātana Prabhu, have nanv rather than “O King.”
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.22 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२२ ॥
तत्रैकोवाच हे गोपा दावाग्निं पश्यतोल्बणम् ।
चक्षूंष्य् आश्व् अपिदध्वं वो विधास्ये क्षेमम् अञ्जसा ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.22
There one gopī said, “O cowherd boys, behold the terrible forest fire! Quickly close your eyes, and I shall easily secure your safety.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.23 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२३ ॥
बद्धान्यया स्रजा काचित् तन्वी तत्र उलूखले ।
भीता सुदृक् पिधायास्यं भेजे भीति-विडम्बनम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.23
There one slender, beautiful-eyed gopī was bound with a flower garland by another to a companion acting as the mortar. Frightened, she covered her face and assumed an imitation of Kṛṣṇa's fear. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.24 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२४ ॥
एवं कृष्ण-पृच्छमाना वृन्दावन-लतास् तरून् ।
व्यचक्षत वनोद्देशे पदानि परमात्मनः ॥
Jiva Gosvami - Krama-sandarbha:
परमात्मनः** सर्वेषां मूल-स्वरूपस्य, पदानि वनोद्देशे व्यचक्षत इत्य् आश्चर्यम् इत्य् अर्थः । अन्तर्हिते [भा।पु। १०.३०.१] इत्य्-आदि प्रकरणे तेषां [श्रीधर-स्वामिनां] व्याख्यायां प्रथमं ताप-मात्रं, द्वितीयं गान-सहितान्वेषणम्, तृतीयं पूतना-वधाद्य्-अनुकरणं, चतुर्थं पुनर् अप्य् अन्वेषणं, पञ्चमं पद-दर्शनम् इति क्रमः । स्व-व्याख्यायां प्रथमं तापः, द्वितीयं बाहु-प्रसार- [भा।पु। १०.२९.४६] इत्य्-आद्य्-अनुकरणं, तृतीयं गान-सहितान्वेषणम्, तत्रैव मध्ये मध्ये पूतनाद्य्-अनुकरणम्, चतुर्थं पद-दर्शनम् इति विवेचनीयम् ॥२४॥
English translation
Bhāgavata 10.30.24
While thus questioning Vṛndāvana's vines and trees about Kṛṣṇa, the gopīs saw in one part of the forest the footprints of the Supreme Self. Jīva Gosvāmī's Krama-sandarbha "Of the Supreme Self" means of the original form who is the source of all beings. The sense of "they saw His footprints in one part of the forest" is that this was a wonder. In Śrīdhara Svāmī's explanation of the section beginning with "when He disappeared" (Bhāgavata 10.30.1), the sequence is: first, anguish alone; second, searching accompanied by song; third, imitation of the slaying of Pūtanā and other pastimes; fourth, another search; and fifth, seeing the footprints. In the present explanation, the sequence should be understood as follows: first, anguish; second, imitation beginning with the extension of His arms described in Bhāgavata 10.29.46; third, searching accompanied by song, with imitation of Pūtanā and other pastimes occurring intermittently within it; and fourth, seeing the footprints.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.25 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२५ ॥
पदानि व्यक्तम् एतानि नन्द-सूनोर् महात्मनः ।
लक्ष्यन्ते हि ध्वजाम्भोज-वज्राङ्कुश-यवादिभिः ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.25
These are plainly the footprints of magnanimous Nanda's son, for they are distinguished by the well-known marks of the banner, lotus, thunderbolt, goad, barleycorn, and others. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 76: The commonly transmitted text of the Gopāla-tāpanī Upaniṣad reads “divine” at this point.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.26 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२६ ॥
तैस् तैः पदैस् तत्-पदवीम् अन्विच्छन्त्योऽग्रतोऽबलाः ।
वध्वाः पदैः सुपृक्तानि विलोक्यार्ताः समब्रुवन् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.26
Following those many footprints as they searched for His path, the women came farther on and saw them closely mingled with the footprints of a young woman. Afflicted, they spoke. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.27 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२७ ॥
कस्याः पदानि चैतानि याताया नन्द-सूनुना ।
अंस-न्यस्त-प्रकोष्ठायाः करेणोः करिणा यथा ॥
Jiva Gosvami - Krama-sandarbha:
कस्याः पदानि** इत्य्-आदि ॥२७॥
English translation
Bhāgavata 10.30.27
“To what woman do these footprints belong? She went with Nanda's son, resting His forearm upon Her shoulder, like a she-elephant walking beside her bull elephant.” Jīva Gosvāmī's Krama-sandarbha This is the verse beginning, "Whose footprints are these?"
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.28 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२८ ॥
अनयाराधितो नूनं भगवान् हरिर् ईश्वरः ।
यन् नो विहाय गोविन्दः प्रीतोऽयम् अनयद् रहः ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.28
“Surely this gopī perfectly worshiped Bhagavān Hari, the sovereign Lord, for Govinda was pleased with Her and, abandoning us, led Her alone to a secluded place.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.29 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.२९ ॥
धन्या अहो अमी आल्यो गोविन्दाङ्घ्र्य्-अब्ज-रेणवः ।
यान् ब्रह्मेशो रमा देवी दधुर् मूर्ध्न्य् अघ-नुत्तये ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.29
“Ah, friends, blessed are these particles of dust from Govinda's lotus feet. Brahmā, Śiva, and goddess Ramā have placed them upon their heads to dispel sin and sorrow.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.30 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३० ॥
तस्या अमूनि नः क्षोभं कुर्वन्त्य् उच्चैः पदानि यत् ।
यैकापहृत्य गोपीनां रहो1 भुङ्क्तेऽच्युताधरम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
Footnotes
-
क्वचिद् धनम् इति पाठः, ↩
English translation
Bhāgavata 10.30.30
“Her footprints greatly agitate us, for She alone stole Kṛṣṇa away from all the gopīs and now privately enjoys the nectar of infallible Kṛṣṇa's lips.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 77: Some witnesses read “wealth.”
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.31 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३१ ॥
न लक्ष्यन्ते पदान्य् अत्र तस्या नूनं तृणाङ्कुरैः ।
खिद्यत्-सुजाताङ्घ्रि-तलाम् उन्निन्ये प्रेयसीं प्रियः ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.31
“Her footprints are no longer visible here. Surely the beloved lifted His dearest, whose tender soles were pained by the shoots of grass.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.32 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३२ ॥1
इमान्य् अधिक-मग्नानि पदानि वहतो वधूम् ।
गोप्यः पश्यत कृष्णस्य भाराक्रान्तस्य कामिनः ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
Footnotes
-
एतत् पद्यं बहु-पुस्तकेषु न दृश्यते इति तोषणीकारैः। ↩
English translation
Bhāgavata 10.30.32
“Gopīs, look at these more deeply sunken footprints of Kṛṣṇa as He carried the young woman, burdened by Her weight and enslaved by desire.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 80: The author of Vaiṣṇava-toṣaṇī notes that this verse is absent from many manuscripts.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.33 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३३ ॥
अत्रावरोपिता कान्ता पुष्प-हेतोर् महात्मना ।1
अत्र प्रसूनावचयः प्रियार्थे प्रेयसा कृतः ।
प्रपदाक्रमणे एते पश्यतासकले पदे ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
Footnotes
-
एतत् सार्ध-पद्यं क्वचिन् न दृश्यते च । अतो नाङ्का कृत इति वैष्णव-तोषणी-कारः। ↩
English translation
Bhāgavata 10.30.33
“Here the magnanimous Lord set His beloved down to gather flowers. Here the loving Kṛṣṇa plucked blossoms for His beloved. Look at these partial footprints, made as He stood upon the fronts of His feet.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 81: The Vaiṣṇava-toṣaṇī author notes that this verse and a half is absent from some witnesses and therefore assigns it no number.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.34 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३४ ॥
केश-प्रसाधनं त्व् अत्र कामिन्याः कामिना कृतम् ।
तानि चूडयता1 कान्ताम् उपविष्टम् इह ध्रुवम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
Footnotes
-
चूडतया इति क्वचिद् दृश्यते । ↩
English translation
Bhāgavata 10.30.34
“Here the lover arranged the amorous woman's hair. Surely He sat here while adorning His beloved's crown with those flowers.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 82: Some witnesses read “as a crown.”
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.35 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३५ ॥
रेमे तया स्वात्म-रत1 आत्मारामोऽप्य् अखण्डितः ।
कामिनां दर्शयन् दैन्यं स्त्रीणां चैव दुरात्मताम् ॥
Jiva Gosvami - Krama-sandarbha:
तद् एव स्वयम् अपि तया सह तल्-लीलां प्रशंसति---रेम इति ॥३५॥
Footnotes
-
चात्म-रतः इति रसिकाह्लादिनी। ↩
English translation
Bhāgavata 10.30.35
Though self-delighting, complete, and rejoicing in His own Self, He sported with Her, thereby revealing the wretchedness of lust-driven men and the corrupt-heartedness of ordinary women. Jīva Gosvāmī's Krama-sandarbha The sage himself now joins Her in praising that very pastime through the verse beginning, "He sported." Textual note 84: Rasikāhlādinī records the reading “and delighting in His Self.”
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.36 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३६ ॥
इत्य् एवं दर्शयन्त्यस् ताश् चेरुर् गोप्यो विचेतसः ।
यां गोपीम् अनयत् कृष्णो विहायान्याः स्त्रियो वने ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.36
Thus showing one another these signs, the bewildered gopīs wandered onward, following the gopī whom Kṛṣṇa had led away in the forest after abandoning all the other women. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.37 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३७ ॥
सा च मेने तदात्मानं वरिष्ठं सर्व-योषिताम् ।
हित्वा गोपीः कामयाना माम् असौ भजते प्रियः ॥
Jiva Gosvami - Krama-sandarbha:
तद् एवं तयोक्तं प्रेमाणं प्रशस्य प्रकृतं तादृशं तद्-विलासम् एव वर्णयति---सा च इति । तदा मेन इत्य् अनेन पूर्वं तासु मध्ये वर्तमानाया अपि तस्या तादृशो मानो नासीत्, इदानीम् एव जात इति लभ्यते । तच् चैवं तादृश-भावे हि तासां द्विधा मानावस्था सम्भवति---कान्तैक-स्फुरणे केवल-स्थायि-मयी, कथञ्चिद् अन्य-स्फुरणे गर्वादि-सञ्चारि-प्रचुर-स्थायि-मयीति । अतस् तस्या गाढानुराग-प्राधान्येन बहु-कालं व्याप्य केवल-स्थायि-मय्य् एव जाता । सम्प्रति कथञ्चिद् बाह्ये जातेति परेति ॥३७॥
English translation
Bhāgavata 10.30.37
She then considered Herself superior to every woman: “My beloved abandoned all the gopīs who desire Him and now attends upon Me alone.” Jīva Gosvāmī's Krama-sandarbha Having thus praised through Her words the love of the divine Couple, the narration describes the same loving play in the verse beginning, "And She." The phrase "She then considered" indicates that although She had previously remained among the other gopīs, this particular loving indignation had not arisen in Her; it appeared only now. In such a state of love, the gopīs may experience two forms of māna. When the beloved alone shines within awareness, it consists simply of the permanent loving emotion. When awareness of another somehow arises, the permanent emotion becomes abundant with transitory feelings such as pride. Because deep attachment predominated in Her, for a long time Her state consisted solely of that permanent love. Now, however, a measure of outward awareness somehow arose.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.38 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३८ ॥
ततो गत्वा वनोद्देशे दृप्ता केशवम् अब्रवीत् ।
न पारयेऽहं चलितुं नय मां यत्र ते मनः ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.38
Going still farther with Him into a particular part of the forest, She became proud and said to Keśava, “I cannot walk any farther. Carry Me wherever Your heart desires.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.39 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.३९ ॥
एवम् उक्तः प्रियाम् आह स्कन्ध आरुह्यताम् इति ।
ततश् चान्तर्दधे कृष्णः सा वधूर् अन्वतप्यत ॥
Jiva Gosvami - Krama-sandarbha:
तद् एवं तस्याः स्वाधीन-भर्तृकात्वोचित-कृत्रिमम् आलस्यादि-मयं नर्म-वचनं श्रुत्वा स्वयम् अपि स-नर्मैवान्तर्हित इत्य् आह---एवम् इति पाद-त्रयेण । तद् एवं सम्भोगोचितां स्वाधीन-भर्तृका-मयीं प्रेम-पराकाष्ठां दर्शयित्वा नर्मणापि विप्रलम्भे परम-दैन्य-मोहात्मिकां तत्-पराकाष्ठां दर्शयंस् तत्-प्राशन्त्यम् एव सूचयति---सा इति स-पाद-श्लोकेन ॥३९॥
English translation
Bhāgavata 10.30.39
Addressed in this way, Kṛṣṇa told His beloved, “Climb upon My shoulder.” Then He disappeared, and the young woman burned in anguish. Jīva Gosvāmī's Krama-sandarbha Hearing Her playful words, filled with feigned weariness and other gestures suited to a heroine whose beloved is completely under Her control, Kṛṣṇa likewise disappeared in a playful spirit. This is stated in the first three quarters of the verse beginning, "Thus addressed." Having displayed the summit of love appropriate to union in the state of a heroine who controls Her beloved, He then uses this playful act of separation to reveal love's corresponding summit of utter humility and bewilderment. The final quarter beginning with "She" indicates the subsiding of Her former proud state.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.40 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.४० ॥
हा नाथ रमण प्रेष्ठ क्वासि क्वासि महाभुज ।
दास्यास् ते कृपणाया मे सखे दर्शय सन्निधिम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.40
“Alas, my Lord! My lover, my dearest, where are You? Where are You, mighty-armed one? O friend, reveal Your presence to Me, Your poor maidservant.” Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.41 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.४१ ॥
अन्विच्छन्त्यो भगवतो मार्गे गोप्योऽविदूरतः ।
ददृशुः प्रिय-विश्लेषान् मोहितां दुःखितां सखीम् ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
English translation
Bhāgavata 10.30.41
Searching along Bhagavān's path, the gopīs saw not far away their companion, anguished and unconscious from separation from her beloved. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.42 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.४२ ॥
तया कथितम् आकर्ण्य मान-प्राप्तिं च माधवात् ।
अवमानं च दौरात्म्याद् विस्मयं परमं ययुः ॥
Jiva Gosvami - Krama-sandarbha:
तया कथितम् आकर्ण्य,** तत्रैव सङ्ग-नयनादि-लक्षणां मान-प्राप्तिं चाकर्ण्य, परित्याग-लक्षणम् अवमानं चाकर्ण्य इत्य् अन्वयः । अत्र तु दौरात्म्य-शब्द-प्रयोगस् तद्-दैन्य-वचनानुवादात्, वस्तुतस् तु दूरः श्री-कृष्णस्यानिकट आत्मा देहो यस्याः, तस्या भावो दौरात्म्यं, तस्माद् धेतोर् इति ॥४२॥
English translation
Bhāgavata 10.30.42
Hearing Her account of the extraordinary honor She had received from Mādhava and of the dishonor that followed from Her own supposed fault, the gopīs were filled with supreme wonder. Jīva Gosvāmī's Krama-sandarbha The syntax is: they heard what She related; they also heard of the honor She had received there, marked by His taking Her alone as His companion and other favors; and they heard of the dishonor constituted by His abandoning Her. Here the word daurātmya, "wickedness," echoes Her own humble speech. Its deeper sense, however, may be derived as follows: Her ātmā, Her very body, was far away and no longer near Śrī Kṛṣṇa. Daurātmya is the condition of one whose self is thus distant from Him, and it was for that reason that She suffered.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.43 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.४३ ॥
ततोऽविशन् वनं चन्द्र-ज्योत्स्ना यावद् विभाव्यते ।
तमः प्रविष्टम् आलक्ष्य ततो निववृतुः स्त्रियः1 ॥
Jiva Gosvami - Krama-sandarbha:
No separate commentary is printed for this source unit.
Footnotes
-
हरेः इति कुत्रचित्। ↩
English translation
Bhāgavata 10.30.43
Then the women entered the forest as far as the moonlight remained visible. Perceiving that He had entered the darkness, they turned back from there. Jīva Gosvāmī's Krama-sandarbha No separate explanation is printed for this source unit. Textual note 87: Some witnesses read “of Hari” in place of “the women.”
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.44 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.४४ ॥
तन्-मनस्कास् तद्-आलापास् तद्-विचेष्टास् तद्-आत्मिकाः ।
तद्-गुणान् एव गायन्त्यो नात्मागाराणि सस्मरुः ॥
Jiva Gosvami - Krama-sandarbha:
तद्-गुणान् एव गायन्त्यः**, न तु स्व-दुःखादिकम् अपि ॥४४॥
English translation
Bhāgavata 10.30.44
Their minds fixed upon Him, their conversation about Him, their actions directed toward Him, and their very selves absorbed in Him, they sang only His virtues and remembered neither themselves nor their homes. Jīva Gosvāmī's Krama-sandarbha They sang only His qualities, not even their own sorrow or anything connected with it.
Original
Sanskrit
Source: Śrīmad Bhāgavatam 10.30.45 with Jīva Gosvāmī's Krama-sandarbha
॥ १०.३०.४५ ॥
पुनः पुलिनम् आगत्य कलिन्द्याः कृष्ण-भावनाः ।
समवेता जगुः कृष्णं तद्-आगमन-काङ्क्षिताः1 ॥
Jiva Gosvami - Krama-sandarbha:
कीर्तयन्त्यः पुनः पुलिनम् आगमने हेतुः---कृष्ण-भावनाः, तं तत्र गतं मन्यमानाः । पुनर् दूराच् छून्यता-दृष्ट्यैव तद्-आगमनं काङ्क्षितं यासां, तादृश्यः ॥४५॥
Footnotes
-
काङ्क्षिणीः ↩
English translation
Bhāgavata 10.30.45
Returning to the bank of the Yamunā, their hearts filled with Kṛṣṇa, the gopīs assembled and sang of Him, longing for His return. Jīva Gosvāmī's Krama-sandarbha The reason they returned to the riverbank while glorifying Him was that their minds were absorbed in Kṛṣṇa: they believed that He had gone there. Then, seeing only emptiness from afar, they became women whose one longing was for His return. Textual note 89: A variant reads “longing.”