Kṛṣṇa-sandarbha: Sections 179–189 | Ṣaṭ-sandarbhas

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[१८९] [पगे ११२] अथ तासां नामानि श्रूयन्ते भविष्योत्तरे मल्ल-द्वादशी-प्रसङ्गे श्री- कृष्ण-युधिष्ठिर-संवादे - गोपी-नामानि राजेन्द्र प्राधान्येन निबोध मे । गोपाली पालिका धन्या विशाखा ध्यान-निष्ठिका । राधानुराधा सोमाभा तारका दशमी तथा ॥ इति । दशम्य् अपि तारका-नाम्न्य् एवेत्य् अर्थः । स्कान्दे प्रह्लाद-संहितायां द्वारका-माहात्म्ये मय-निर्मित-सरः-प्रस्तावे श्री-ललितोवाचेत्य् आदिना -- ललिता श्यामला धन्या विशाखा राधा शैव्या पद्मा भद्रेत्य् एतान्य् अष्टैव गृहीतानि । अथ वर्णिता-शत-कोटिभिर् इत्य् आगम-प्रसिद्धेर् अन्यान्य् अपि लोक-शास्त्रयोर् अवगन्तव्यानि । अत्र शत-कोटित्वान्यथानुपपत्त्य्-आदिना तासां तन्-महा- शक्तित्वम् एवावगम्यते । तद् एवं परम-मधुर-प्रेम-वृत्ति-मयीषु तास्व् अपि तत्-सारांशोद्रेक- मयी श्री-राधिका तस्याम् एव प्रेमोत्कर्ष-पराकाष्ठाया दर्शितत्वात् प्रीति- सन्दर्भे दर्शयिष्यमाणत्वाच् च । यत्र च तत्-प्रेम-वैशिष्ट्यं तत्रैव । यस्यास्ति भक्तिर् भगवत्य् अकिञ्चन [भ्प् ५.१८.१२] इत्य् आदिवत् सर्वा अप्य् ऐश्वर्यादि-रूपा अन्याः शक्तयो नात्यादृता अप्य् अनुगच्छन्तीति श्री-वृन्दावने श्री-राधिकायाम् एव स्वयं-लक्ष्मीत्वम् । अतएव सतीष्व् अन्यास्व् अपि मुख्याभिप्रायेणैव तस्या एव वृन्दावनाधिपत्येन नाम-ग्रहणम् । यथा पाद्मे कार्त्तिक-माहात्म्ये शौनक-नारद-संवादे - वृन्दावनाधिपत्यं च दत्तं तस्यै प्रत्युष्यता । कृष्णेनान्यत्र देवी तु राधा वृन्दावने वने ॥ [पद्मप् ५.७७.३९] इत्य् अनेन । अन्यत्र साधारणे देशे देव्य् एवाधिकारिणी श्री-वृन्दावनाभिधे वने तु श्री-राधिकैवेत्य् अर्थः । एवं स्कान्दे - वाराणस्यां विशालाक्षी विमला पुरुषोत्तमे । रुक्मिणी द्वारवत्यां च राधा वृन्दावने वने ॥ इति । तथा मात्स्येऽपि । शक्तित्व-मात्र-साधारण्येनैव लक्ष्मी-सीता-रुक्मिणी- राधा-नामापि देव्या सह गणनम् । वैशिष्ट्यं तु लक्ष्मीवत् सीतादिष्व् अपि ज्ञेयम् । तस्मान् न देव्या सह लक्ष्म्य्-आदीनाम् ऐक्यम् । श्री-राम-तापनी- श्री-गोपाल-तापन्य्-आदौ तासां स्वरूप-भूतत्वेन कथनात् । श्री-राधिकायाश् च यामले पूर्वोदाहृत-पद्य-त्रयानन्तरम् -- भुज-द्वय-युतः कृष्णो न कदाचिच् चतुर्-भुजः । गोप्यैकया युतस् तत्र परिक्रीडति सर्वदा ॥ इति । अत्र वृन्दावन-विषयक-तत्-सहित-सर्वदा-क्रीडित्व-लिङ्गावगतेन परस्पराव्यभिचारेण स्वरूप-शक्तित्वम् । सतीष्व् अप्य् अन्यासु एकया इत्य् अनेन (पगे ११३) तत्रापि पर-मुख्यात्वम् अभिहितम् । [वृ. ओमित्स् फ़्रोम् अतएव सतीष्व् अन्यासु अन्द् एन्दिन्ग् अभिहितम्, अन्द् हस् इन्स्तेअद् - यत् तु मात्स्ये देव्या दक्षं प्रति - रुक्मिणी द्वारवत्यां तु राधा वृन्दावने वने । देवकी मथुरायां तु पाताले परमेश्वरी । चित्रकुटे यथा सीता विन्ध्ये विन्ध्य-वासिनी ॥ इत्य् आदिना स्वरूप-शक्ति-व्यूह-रुक्मिणी-राधा-देवकी-सीतानां मायांश- रूपेण स्वेन सहाभेद-कथनं तत् खलु यथा देवेन्द्रः प्रतर्दनं प्रति प्राणोऽस्मि प्रज्ञात्मा इत्य् आदिकम् । यथा वा वासुदेवश् चाहं मनुर् अभवं सूर्यश् च इत्य् आदिकं परमात्मना सहाभेदं मत्वावादीति । न वक्तुर् उपदेशादि वेदान्त-सूत्रेषु शास्त्र-दृष्ट्या तूपदेशो वाम-देववत् [व्स्. १.१.३०] इत्य् अनेन विचारितम् तद्वद् इहापीति गम्यते । शास्त्रं खलु चतुर्धा परावरयोर् अभेदं दर्शयति यथा - तत्त्वम् असि इति परमात्मा-जीअयोश् चित्- साम्येन, यथा सर्वं समाप्नोषि ततोऽसि सर्वः [गीता ११.४०] इत्य् अधिष्ठानाधिष्ठात्रोर् अभेदोपचारेण । यथा वा रामोऽहम् इत्य् आदिकम् अहङ्ग्रहोपासनेनेति । यत्रापि यथास्वं मन्तव्यम् । विशेषतः श्री- राधायाः स्वयं लक्ष्मीत्वम् । [एन्द् वृ. अद्दितिओन्] तथा च बृहद्-गौतमीये श्री-बलदेवं प्रति श्री-कृष्ण-वाक्यम् - सत्त्वं तत्त्वं परत्वं च तत्त्व-त्रयम् अहं किल । त्रि-तत्त्व-रूपिणी सापि राधिका मम वल्लभा ॥ प्रकृतेः पर एवाहं सापि मच्-छक्ति-रूपिणी । सात्त्विकं रूपम् आस्थाय पूर्णोऽहं ब्रह्म-चित्-परः ॥ ब्रह्मणा प्रार्थितः सम्यक् सम्भवामि युगे युगे । तया सार्धं त्वया सार्धं नाशाय देवता-द्रुहाम् ॥ इत्य् आदि । सत्त्वं कार्यत्वं तत्त्वं कारणत्वं ततोऽपि परत्वं चेति यत् तत्त्व-त्रयं तद् अहम् इत्य् अर्थः । अतएव श्री-राधिका-प्रसङ्गे तत्-पुरतोऽपि - देवी कृष्ण-मयी प्रोक्ता राधिका पर-देवता । सर्व-लक्ष्मी-मयी सर्व-कान्तिः संमोहिनी परा ॥ इति । ऋक्-परिशिष्ट-श्रुतिश् च तथैवाह - राधया माधवो देवो माधवेनैव राधिका । विभ्राजन्ते जनेष्व् आ । विभ्राजन्ते विभ्राजते । आ सर्वत इति श्रुति- पदार्थः । [वृ अद्द्स्: अतएव तस्याः सर्वोत्तमत्वं सौभाग्यातिशयत्वं चादि-वाराहे तत्- कुण्ड-प्रसङ्गे द्रष्टव्यम् । श्री-भागवते अनयाराधितो नूनम् इत्य् आदौ च । [एन्द् वृ अद्दितिओन्.] एतत् सर्वम् अभिप्रेत्य मूर्धण्य-श्लोके तादृशोऽप्य् अर्थः सन्दधै । तत्र तयोर् महा-महैश्वर्य-प्रतिपादकोऽर्थः पूर्ववत् स्वयम् अनुसन्धेयः । परम-माधुरी-प्रतिपादकोऽर्थस् तु यथा जन्माद्य् अस्य इति । यतोऽन्वयाद् अनुगच्छति सदा निज-परमानन्द-शक्ति-रूपायां तस्यां श्री- राधायाम् आसक्तो भवतीत्य् अन्वयः श्री-कृष्णस् तस्माद् यस्मात् तथा इतरत इतरस्याश् च तस्य सदा द्वितीयायाः श्री-राधाया एव । यतो यस्या आद्यस्यादि- रसस्य जन्म प्रादुर्भावः याव् एवादि-रस-विद्यायाः परम-निधानम् इत्य् अर्थः । अतएव तयोर् अत्यद्भुत-विलास-माधुरी-धुरीणताम् उद्दिशति योऽर्थेषु तत्-तद्-विलास-कलापेषु अभिज्ञो विदग्धः । या च स्वेन तथा- विधेनात्मना राजते विलासतीति स्वराट् । अतएव सर्वतोप्य् आश्चर्य-रूपयोस् तयोर् वर्णने मम तत्-कृपैव सामग्रीत्य् आह आदि-कवये प्रथमं तल्-लीला-वर्णनम् आरभमाणाय मह्यं श्री- वेद-व्यासाय हृदा अन्तः-करण-द्वारैव ब्रह्म निज-लीला-प्रतिपादकं शब्द-ब्रह्म यस् तेने । आरम्भ-सम-कालम् एव युगपत् सर्वम् इदं महा- पुराणं मम हृदि प्रकाशितवान् इत्य् अर्थः । एतच् च प्रथमस्य स्पत्म एव व्यक्तम् । यद् यस्यां च सूरयः शेषादयोऽपि मुह्यन्ति स्वरूप-सौन्दर्य- गुणादिभिः अत्यद्भुता केयम् इति निर्वक्तुम् आरब्धा निशेतुं न शक्नुवन्ति । एवं भूत्वा सा यदि कृपां नाकरिष्यत् तदा लब्ध-माधव-तादृश- कृपस्यापि मम - तैस् तैः पदैस् तत्पदवीम् अन्विच्छन्त्यो ऽग्रतो ऽबलाः । वध्वाः पदैः सुपृक्तानि विलोक्यार्ताः समब्रुवन् ॥ [भ्प् १०.३०.२६] इत्य् आदिना तस्या लीला-वर्णन-लेशोऽपि साहस-सिद्धिर् असौ नाभविष्यद् एवेति भावः । तयोर् आश्चर्य-रूपत्वम् एव व्यनक्ति तेजो-वारि-मृदां चैतन्यानाम् अपि यथा येन प्रकारेण विनिमयः परस्परं स्वभाव-विपर्ययोर् भवति तथा यो विभ्राजित इति शेषः । वाक्य-शेषं च भावाभिभूतत्वेन न वक्तुं शक्तवान् इति गम्यते । तत्र तेजसश् चन्द्रादेस् तत्-पद-नख-कान्ति-विस्फारतादिना (पगे ११४) वारि- मृद्वन् निस्तेजस्त्व-धर्मावाप्तिः । वारिणो नद्यादेश् च तत्-संसर्ग-वंशी- वाद्यादिना वह्न्य्-आदि-तेजोवद् उच्छूनता-प्राप्तिः पाषाणादि-मृद्वच् च स्तम्भ-प्राप्तिः । मृदश् च पाषाणादेस् तत्-कान्ति-कन्दईल्-च्छुरित्वेन तेजोवद् उज्ज्वलता-प्राप्तिर् वंशी-वाद्यादिना वारिवच् च द्रवता-प्राप्तिर् इति । तद् एतत् सर्वं तस्य लीला-वर्णने प्रसिद्धम् एव । यत्र यस्यां च विद्यमानायां तिर्-धाम-सर्गः श्री-भू-लीलेति-शक्ति-त्रयी-प्रादुर्भावो वा । द्वारका-मथुरा-वृन्दावनानीती-स्थान-त्रय-गत-शक्ति-वर्ग-त्रय- प्रादुर्भावो वा । वृन्दावने एव रस-व्यवहारेण सुहृद्-उदासीन-प्रतिपक्ष- नायिका-रूप-त्रि-भेदानां सर्वासाम् अपि व्रज-देवीनाम् एव प्रादुर्भावो वा मृषा मिथ्यैव । यस्याः सौन्दर्यादि-गुण-सम्पदा तास् ताः कृष्णस्य न किञ्चिद् इव प्रयोजनम् अर्हन्तीत्य् अर्थः । तद्-धीमहीति यच्-छब्द-लब्धेन तच्-छब्देनान्वयः । परम-भक्ति-शक्तिमत्त्वेनातिशायित-महाभाव-रसेन वा परस्पर-भिन्नतां गतयोर् ऐक्येनैव विवक्षितं तद् इति । अतएव सामान्यतया परामर्शान् नपुंसकत्वं च । कथम्भूतम् ? स्वेन धाम्ना स्व-स्व-प्रभावेन सदा निरस्तं स्व-लीला- प्रतिबन्धकानां जरती-प्रभृतीनां प्रतिपक्ष-नायिकानां च कुहकं माया येन तत् । तथा सत्यं तादृशत्वेन नित्य-सिद्धम् । यद् वा परस्परं विलासादिभिर् अनवरतम् आनन्द-सन्दोह-दाने कृत-सत्यम् इव जातम् । तत्र निश्चलम् इत्य् अर्थः । अतएव परम् अन्यत्र कुत्राप्य् अदृष्ट-गुण-लीलादिभिर् विश्व-विस्मापकत्वात् सर्वतोऽप्य् उत्कृष्टम् । अत्रैकोऽपि धर्मो भिन्न- वाचकतया वाक्यतो निरिदिष्ट इत्य् उभय-सादृश्यावगमात् प्रतिवस्तूपमा- नामालङ्कारोऽयम् । इयं च मुहुर् उपमिति-माला-प्रतिवस्तूपमा । तेन तैस् तैर् गुणैर् मिथो योग्यतया निबद्धत्वात् समनामापि । एतद्-अलङ्कारेण च अहो परस्परं परस्मात् परम् अपि तन्-मिथुन-भूतं किम् अपि तत्त्वं मिथो गुण-गण-माधुरीभिः समताम् एव समवाप्तम् इति सकल-जीव-जीवातुर्- तमरस-पीयूष-धाराधाराधरता-सम्पदा कस्मै वा निज-चरण-कमल- विलासं न रोचयतीति स्वतः सम्भवि वस्तु व्यज्यते । तद् आहुः - प्रतिवस्तूपमा सा स्याद् वाक्ययोर् गम्य-साम्ययोः । एकोऽपि धर्मः सामान्यो यत्र निर्दिश्यते पृथक् ॥ [साह्द् १०.४९] इति । इयं मालयापि दृश्यते इति । एवं समं स्याद् आनुरूप्येण श्लाघा योग्यस्य वस्तुन इति । तथा वस्तु वालङ्कृतिर् वापि द्विधार्थः सम्भवी स्वतः । कवेः प्रौढोक्ति-सिद्धो वा तन्-निबद्धस्य वेति षट् । षड्भिस् तैर् व्यज्यमानस् तु वस्त्व्-अलङ्कार-रूपकः । अर्थ-शक्त्य्-उद्भवो व्यङ्ग्यो याति द्वादश-भेदताम् ॥ इति । तद् उक्तं श्रुत्या - राधया माधवो देवः इत्य् आदिना । तद् उक्तम् आदि-पुराणे वेदान्तिनोऽपि इति पद्यानन्तरम् - अहम् एव परं रूपं नान्यो जानाति कश्चन । जानाति राधिका पार्थ अंशान् अर्चन्ति देवताः ॥ इति । तयोर् नित्य-विलासस् त्व् इत्थं यथा वर्णितोऽस्मद्-उपजीव्य-चरणाम्बुजैः -- वाचा सूचित-शर्वरी-रति-कला-प्रागल्भ्यया राधिकां व्रीडा-कुञ्चित-लोचनां विरचयन्न् अग्रे सखीनाम् असौ । तद्-वक्षो-रुह-चित्र-केलि-मकरी-पाण्डित्य-पारं गतः कैशोरं सफली-करोति कलयन् कुञ्जे विहारं हरिः ॥ इति [ब्र्स् २.१.२३१] । तद् एवं सन्दर्भ-चतुष्टयेन सम्बन्धो व्याख्यातः । तस्मिन्न् अपि सम्बन्धे श्री-राधा-माधव-रूपेणैव प्रादुर्भावस् तस्य सम्बन्धिनः परमः प्रकर्षः । तद् उक्तं श्रुत्या राधया माधवो देव इति । एतद्- अर्थम् एव व्यतानिषमिमाः सर्वा अपि परिपाटीर् इति पूर्णः सम्बन्धः । गौर-श्याम-रुचोज्ज्वलाभिर् अमलैर् अक्ष्णोर् विलासोत्सवैर् नृत्यन्तीभिर् अशेष-मादन-कला-वैदग्ध्य-दिग्धात्मभिः । अन्योन्य-प्रियता-सुधा-परिमल-स्तोमोन्मदाभिः सदा राधा-माधव-माधुरीभिर् अभितश् चित्तं ममाक्राम्यताम् ॥ इति श्री-कलि-युग-पावन-स्व-भजन-विभाजन-प्रयोजनावतार-श्री-श्री- भगवत्-कृष्ण-चैतन्य-देव-चरणानुचर-विश्व-वैष्णव-राज-सभाजन- भाजन-श्री-रूप-सनातनानुशासन-भारती-गर्भे श्री-भागवत-सन्दर्भे श्री-कृष्ण-सन्दर्भो नाम चतुर्थः सन्दर्भः ॥ श्री-भागवत-सन्दर्भे सर्व-सन्दर्भ-गर्भ-गे । श्री-कृष्ण-सन्दर्भ-नामा सन्दर्भोऽभूच् चतुर्थकः ॥ समाप्तोऽयं श्री-कृष्ण-सन्दर्भः ॥ [*एन्द्नोते #१] ... इतिओन् दोएस् नोत् हवे थे सेचोन्द् अन्द् फ़ोउर्थ् लिनेस् ओफ़् थे सेचोन्द् स्तन्ज़. [*एन्द्नोते #२] भगवान् वासुदेवश् च कीर्त्यते ऽत्र सनातनः स हि सत्यम् ऋतं चैव पवित्रं पुण्यम् एव च शाश्वतं ब्रह्म परमं ध्रुवं ज्योतिः सनातनम् [*एन्द्नोते #३] थिस् पोर्तिओन् उप् तो थे एन्द् ओफ़् थे परग्रफ् इस् मोस्त्ल्य् ओमित्तेद् इन् वृ. [*एन्द्नोते #४] थे सेचोन्द् लिने इस् नोत् फ़ोउन्द्. [*एन्द्नोते #५] १०९.५३ इन् थे च्रितिचल् एदितिओन्. थे लिने रेअद्स् थेरे: देवतार्थं वयं चापि मानुषत्वम् उपागताः. [*एन्द्नोते #६] थे व्. एदितिओन् हस् कूर्म-पुराणे व्यास-गीतायां सद्- आचार-प्रसङ्गे पतिव्रता-माहात्म्ये. छत्तेर्जेए क़ुओतेस् थे फ़ोल्लोwइन्ग् वेर्से फ़्रोम् अग्नि पुरन - सीतया राधितो वह्निश् छाया-सीताम् अजीजनत् । तां जग्राह दश-ग्रीवः सीता वह्नि-पुरं गता ॥

[189] [page 112] atha tāsāṃ nāmāni śrūyante bhaviṣyottare malla-dvādaśī-prasaṅge śrī- kṛṣṇa-yudhiṣṭhira-saṃvāde - gopī-nāmāni rājendra prādhānyena nibodha me | gopālī pālikā dhanyā viśākhā dhyāna-niṣṭhikā | rādhānurādhā somābhā tārakā daśamī tathā || iti | daśamy api tārakā-nāmny evety arthaḥ | skānde prahlāda-saṃhitāyāṃ dvārakā-māhātmye maya-nirmita-saraḥ-prastāve śrī-lalitovācety ādinā -- lalitā śyāmalā dhanyā viśākhā rādhā śaivyā padmā bhadrety etāny aṣṭaiva gṛhītāni | atha varṇitā-śata-koṭibhir ity āgama-prasiddher anyāny api loka-śāstrayor avagantavyāni | atra śata-koṭitvānyathānupapatty-ādinā tāsāṃ tan-mahā- śaktitvam evāvagamyate | tad evaṃ parama-madhura-prema-vṛtti-mayīṣu tāsv api tat-sārāṃśodreka- mayī śrī-rādhikā tasyām eva premotkarṣa-parākāṣṭhāyā darśitatvāt prīti- sandarbhe darśayiṣyamāṇatvāc ca | yatra ca tat-prema-vaiśiṣṭyaṃ tatraiva | yasyāsti bhaktir bhagavaty akiñcana [BhP 5.18.12] ity ādivat sarvā apy aiśvaryādi-rūpā anyāḥ śaktayo nātyādṛtā apy anugacchantīti śrī-vṛndāvane śrī-rādhikāyām eva svayaṃ-lakṣmītvam | ataeva satīṣv anyāsv api mukhyābhiprāyeṇaiva tasyā eva vṛndāvanādhipatyena nāma-grahaṇam | yathā pādme kārttika-māhātmye śaunaka-nārada-saṃvāde - vṛndāvanādhipatyaṃ ca dattaṃ tasyai pratyuṣyatā | kṛṣṇenānyatra devī tu rādhā vṛndāvane vane || [PadmaP 5.77.39] ity anena | anyatra sādhāraṇe deśe devy evādhikāriṇī śrī-vṛndāvanābhidhe vane tu śrī-rādhikaivety arthaḥ | evaṃ skānde - vārāṇasyāṃ viśālākṣī vimalā puruṣottame | rukmiṇī dvāravatyāṃ ca rādhā vṛndāvane vane || iti | tathā mātsye'pi | śaktitva-mātra-sādhāraṇyenaiva lakṣmī-sītā-rukmiṇī- rādhā-nāmāpi devyā saha gaṇanam | vaiśiṣṭyaṃ tu lakṣmīvat sītādiṣv api jñeyam | tasmān na devyā saha lakṣmy-ādīnām aikyam | śrī-rāma-tāpanī- śrī-gopāla-tāpany-ādau tāsāṃ svarūpa-bhūtatvena kathanāt | śrī-rādhikāyāś ca yāmale pūrvodāhṛta-padya-trayānantaram -- bhuja-dvaya-yutaḥ kṛṣṇo na kadācic catur-bhujaḥ | gopyaikayā yutas tatra parikrīḍati sarvadā || iti | atra vṛndāvana-viṣayaka-tat-sahita-sarvadā-krīḍitva-liṅgāvagatena parasparāvyabhicāreṇa svarūpa-śaktitvam | satīṣv apy anyāsu ekayā ity anena (page 113) tatrāpi para-mukhyātvam abhihitam | [Vṛ. omits from ataeva satīṣv anyāsu and ending abhihitam, and has instead - yat tu mātsye devyā dakṣaṃ prati - rukmiṇī dvāravatyāṃ tu rādhā vṛndāvane vane | devakī mathurāyāṃ tu pātāle parameśvarī | citrakuṭe yathā sītā vindhye vindhya-vāsinī || ity ādinā svarūpa-śakti-vyūha-rukmiṇī-rādhā-devakī-sītānāṃ māyāṃśa- rūpeṇa svena sahābheda-kathanaṃ tat khalu yathā devendraḥ pratardanaṃ prati prāṇo'smi prajñātmā ity ādikam | yathā vā vāsudevaś cāhaṃ manur abhavaṃ sūryaś ca ity ādikaṃ paramātmanā sahābhedaṃ matvāvādīti | na vaktur upadeśādi vedānta-sūtreṣu śāstra-dṛṣṭyā tūpadeśo vāma-devavat [Vs. 1.1.30] ity anena vicāritam tadvad ihāpīti gamyate | śāstraṃ khalu caturdhā parāvarayor abhedaṃ darśayati yathā - tattvam asi iti paramātmā-jīayoś cit- sāmyena, yathā sarvaṃ samāpnoṣi tato'si sarvaḥ [Gītā 11.40] ity adhiṣṭhānādhiṣṭhātror abhedopacāreṇa | yathā vā rāmo'ham ity ādikam ahaṅgrahopāsaneneti | yatrāpi yathāsvaṃ mantavyam | viśeṣataḥ śrī- rādhāyāḥ svayaṃ lakṣmītvam | [end Vṛ. addition] tathā ca bṛhad-gautamīye śrī-baladevaṃ prati śrī-kṛṣṇa-vākyam - sattvaṃ tattvaṃ paratvaṃ ca tattva-trayam ahaṃ kila | tri-tattva-rūpiṇī sāpi rādhikā mama vallabhā || prakṛteḥ para evāhaṃ sāpi mac-chakti-rūpiṇī | sāttvikaṃ rūpam āsthāya pūrṇo'haṃ brahma-cit-paraḥ || brahmaṇā prārthitaḥ samyak sambhavāmi yuge yuge | tayā sārdhaṃ tvayā sārdhaṃ nāśāya devatā-druhām || ity ādi | sattvaṃ kāryatvaṃ tattvaṃ kāraṇatvaṃ tato'pi paratvaṃ ceti yat tattva-trayaṃ tad aham ity arthaḥ | ataeva śrī-rādhikā-prasaṅge tat-purato'pi - devī kṛṣṇa-mayī proktā rādhikā para-devatā | sarva-lakṣmī-mayī sarva-kāntiḥ saṃmohinī parā || iti | ṛk-pariśiṣṭa-śrutiś ca tathaivāha - rādhayā mādhavo devo mādhavenaiva rādhikā | vibhrājante janeṣv ā | vibhrājante vibhrājate | ā sarvata iti śruti- padārthaḥ | [Vṛ adds: ataeva tasyāḥ sarvottamatvaṃ saubhāgyātiśayatvaṃ cādi-vārāhe tat- kuṇḍa-prasaṅge draṣṭavyam | śrī-bhāgavate anayārādhito nūnam ity ādau ca | [End Vṛ addition.] etat sarvam abhipretya mūrdhaṇya-śloke tādṛśo'py arthaḥ sandadhai | tatra tayor mahā-mahaiśvarya-pratipādako'rthaḥ pūrvavat svayam anusandheyaḥ | parama-mādhurī-pratipādako'rthas tu yathā janmādy asya iti | yato'nvayād anugacchati sadā nija-paramānanda-śakti-rūpāyāṃ tasyāṃ śrī- rādhāyām āsakto bhavatīty anvayaḥ śrī-kṛṣṇas tasmād yasmāt tathā itarata itarasyāś ca tasya sadā dvitīyāyāḥ śrī-rādhāyā eva | yato yasyā ādyasyādi- rasasya janma prādurbhāvaḥ yāv evādi-rasa-vidyāyāḥ parama-nidhānam ity arthaḥ | ataeva tayor atyadbhuta-vilāsa-mādhurī-dhurīṇatām uddiśati yo'rtheṣu tat-tad-vilāsa-kalāpeṣu abhijño vidagdhaḥ | yā ca svena tathā- vidhenātmanā rājate vilāsatīti svarāṭ | ataeva sarvatopy āścarya-rūpayos tayor varṇane mama tat-kṛpaiva sāmagrīty āha ādi-kavaye prathamaṃ tal-līlā-varṇanam ārabhamāṇāya mahyaṃ śrī- veda-vyāsāya hṛdā antaḥ-karaṇa-dvāraiva brahma nija-līlā-pratipādakaṃ śabda-brahma yas tene | ārambha-sama-kālam eva yugapat sarvam idaṃ mahā- purāṇaṃ mama hṛdi prakāśitavān ity arthaḥ | etac ca prathamasya spatma eva vyaktam | yad yasyāṃ ca sūrayaḥ śeṣādayo'pi muhyanti svarūpa-saundarya- guṇādibhiḥ atyadbhutā keyam iti nirvaktum ārabdhā niśetuṃ na śaknuvanti | evaṃ bhūtvā sā yadi kṛpāṃ nākariṣyat tadā labdha-mādhava-tādṛśa- kṛpasyāpi mama - tais taiḥ padais tatpadavīm anvicchantyo 'grato 'balāḥ | vadhvāḥ padaiḥ supṛktāni vilokyārtāḥ samabruvan || [BhP 10.30.26] ity ādinā tasyā līlā-varṇana-leśo'pi sāhasa-siddhir asau nābhaviṣyad eveti bhāvaḥ | tayor āścarya-rūpatvam eva vyanakti tejo-vāri-mṛdāṃ caitanyānām api yathā yena prakāreṇa vinimayaḥ parasparaṃ svabhāva-viparyayor bhavati tathā yo vibhrājita iti śeṣaḥ | vākya-śeṣaṃ ca bhāvābhibhūtatvena na vaktuṃ śaktavān iti gamyate | tatra tejasaś candrādes tat-pada-nakha-kānti-visphāratādinā (page 114) vāri- mṛdvan nistejastva-dharmāvāptiḥ | vāriṇo nadyādeś ca tat-saṃsarga-vaṃśī- vādyādinā vahny-ādi-tejovad ucchūnatā-prāptiḥ pāṣāṇādi-mṛdvac ca stambha-prāptiḥ | mṛdaś ca pāṣāṇādes tat-kānti-kandaīl-cchuritvena tejovad ujjvalatā-prāptir vaṃśī-vādyādinā vārivac ca dravatā-prāptir iti | tad etat sarvaṃ tasya līlā-varṇane prasiddham eva | yatra yasyāṃ ca vidyamānāyāṃ tir-dhāma-sargaḥ śrī-bhū-līleti-śakti-trayī-prādurbhāvo vā | dvārakā-mathurā-vṛndāvanānītī-sthāna-traya-gata-śakti-varga-traya- prādurbhāvo vā | vṛndāvane eva rasa-vyavahāreṇa suhṛd-udāsīna-pratipakṣa- nāyikā-rūpa-tri-bhedānāṃ sarvāsām api vraja-devīnām eva prādurbhāvo vā mṛṣā mithyaiva | yasyāḥ saundaryādi-guṇa-sampadā tās tāḥ kṛṣṇasya na kiñcid iva prayojanam arhantīty arthaḥ | tad-dhīmahīti yac-chabda-labdhena tac-chabdenānvayaḥ | parama-bhakti-śaktimattvenātiśāyita-mahābhāva-rasena vā paraspara-bhinnatāṃ gatayor aikyenaiva vivakṣitaṃ tad iti | ataeva sāmānyatayā parāmarśān napuṃsakatvaṃ ca | kathambhūtam ? svena dhāmnā sva-sva-prabhāvena sadā nirastaṃ sva-līlā- pratibandhakānāṃ jaratī-prabhṛtīnāṃ pratipakṣa-nāyikānāṃ ca kuhakaṃ māyā yena tat | tathā satyaṃ tādṛśatvena nitya-siddham | yad vā parasparaṃ vilāsādibhir anavaratam ānanda-sandoha-dāne kṛta-satyam iva jātam | tatra niścalam ity arthaḥ | ataeva param anyatra kutrāpy adṛṣṭa-guṇa-līlādibhir viśva-vismāpakatvāt sarvato'py utkṛṣṭam | atraiko'pi dharmo bhinna- vācakatayā vākyato niridiṣṭa ity ubhaya-sādṛśyāvagamāt prativastūpamā- nāmālaṅkāro'yam | iyaṃ ca muhur upamiti-mālā-prativastūpamā | tena tais tair guṇair mitho yogyatayā nibaddhatvāt samanāmāpi | etad-alaṅkāreṇa ca aho parasparaṃ parasmāt param api tan-mithuna-bhūtaṃ kim api tattvaṃ mitho guṇa-gaṇa-mādhurībhiḥ samatām eva samavāptam iti sakala-jīva-jīvātur- tamarasa-pīyūṣa-dhārādhārādharatā-sampadā kasmai vā nija-caraṇa-kamala- vilāsaṃ na rocayatīti svataḥ sambhavi vastu vyajyate | tad āhuḥ - prativastūpamā sā syād vākyayor gamya-sāmyayoḥ | eko'pi dharmaḥ sāmānyo yatra nirdiśyate pṛthak || [SāhD 10.49] iti | iyaṃ mālayāpi dṛśyate iti | evaṃ samaṃ syād ānurūpyeṇa ślāghā yogyasya vastuna iti | tathā vastu vālaṅkṛtir vāpi dvidhārthaḥ sambhavī svataḥ | kaveḥ prauḍhokti-siddho vā tan-nibaddhasya veti ṣaṭ | ṣaḍbhis tair vyajyamānas tu vastv-alaṅkāra-rūpakaḥ | artha-śakty-udbhavo vyaṅgyo yāti dvādaśa-bhedatām || iti | tad uktaṃ śrutyā - rādhayā mādhavo devaḥ ity ādinā | tad uktam ādi-purāṇe vedāntino'pi iti padyānantaram - aham eva paraṃ rūpaṃ nānyo jānāti kaścana | jānāti rādhikā pārtha aṃśān arcanti devatāḥ || iti | tayor nitya-vilāsas tv itthaṃ yathā varṇito'smad-upajīvya-caraṇāmbujaiḥ -- vācā sūcita-śarvarī-rati-kalā-prāgalbhyayā rādhikāṃ vrīḍā-kuñcita-locanāṃ viracayann agre sakhīnām asau | tad-vakṣo-ruha-citra-keli-makarī-pāṇḍitya-pāraṃ gataḥ kaiśoraṃ saphalī-karoti kalayan kuñje vihāraṃ hariḥ || iti [BRS 2.1.231] | tad evaṃ sandarbha-catuṣṭayena sambandho vyākhyātaḥ | tasminn api sambandhe śrī-rādhā-mādhava-rūpeṇaiva prādurbhāvas tasya sambandhinaḥ paramaḥ prakarṣaḥ | tad uktaṃ śrutyā rādhayā mādhavo deva iti | etad- artham eva vyatāniṣamimāḥ sarvā api paripāṭīr iti pūrṇaḥ sambandhaḥ | gaura-śyāma-rucojjvalābhir amalair akṣṇor vilāsotsavair nṛtyantībhir aśeṣa-mādana-kalā-vaidagdhya-digdhātmabhiḥ | anyonya-priyatā-sudhā-parimala-stomonmadābhiḥ sadā rādhā-mādhava-mādhurībhir abhitaś cittaṃ mamākrāmyatām || iti śrī-kali-yuga-pāvana-sva-bhajana-vibhājana-prayojanāvatāra-śrī-śrī- bhagavat-kṛṣṇa-caitanya-deva-caraṇānucara-viśva-vaiṣṇava-rāja-sabhājana- bhājana-śrī-rūpa-sanātanānuśāsana-bhāratī-garbhe śrī-bhāgavata-sandarbhe śrī-kṛṣṇa-sandarbho nāma caturthaḥ sandarbhaḥ || śrī-bhāgavata-sandarbhe sarva-sandarbha-garbha-ge | śrī-kṛṣṇa-sandarbha-nāmā sandarbho'bhūc caturthakaḥ || samāpto'yaṃ śrī-kṛṣṇa-sandarbhaḥ || [*ENDNOTE #1] ... ition does not have the second and fourth lines of the second stanza. [*ENDNOTE #2] bhagavān vāsudevaś ca kīrtyate 'tra sanātanaḥ sa hi satyam ṛtaṃ caiva pavitraṃ puṇyam eva ca śāśvataṃ brahma paramaṃ dhruvaṃ jyotiḥ sanātanam [*ENDNOTE #3] This portion up to the end of the paragraph is mostly omitted in Vṛ. [*ENDNOTE #4] The second line is not found. [*ENDNOTE #5] 109.53 in the critical edition. The line reads there: devatārthaṃ vayaṃ cāpi mānuṣatvam upāgatāḥ. [*ENDNOTE #6] The V. edition has kūrma-purāṇe vyāsa-gītāyāṃ sad- ācāra-prasaṅge pativratā-māhātmye. Chatterjee quotes the following verse from Agni Purana - sītayā rādhito vahniś chāyā-sītām ajījanat | tāṃ jagrāha daśa-grīvaḥ sītā vahni-puraṃ gatā ||

English translation

English witness · section(s) 188–189

Anuccheda 188

1 The Supreme Personality of Godhead, Lord Krsna, who desires to enjoy in the association of the gopis, who are all His internal pleasure potency (hladini-sakti) and are moved by pure love for Him (prema-rasa). This is described in the following statement of Brahma-samhita (5.37): “I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.”* In this verse the word ‘ananda-cin-maya-rasa-pratibhavitabhih’ means ‘full of the mellows of pure love.” She expands into many forms, and the blissful Supreme Personality of Godhead, who desires to enjoy Her as a lover, also expands into many forms. 2 That Lord Krsna desires to enjoy in the association of the gopis is also described in the following verse (Srimad Bhagavatam 10.29.1): “When Krsna saw the full moon night of the sarat season, He decorated Himself with various seasonal flowers, especially the mallika flowers, which are very fragrant. He then decided to enjoy transcendental pastimes in the company of the gopis.”* In this verse the word ‘yogamaya’ means ‘the Lord’s personal potency that makes the impossible possible’. The word ‘asrita’ means ‘by performing many transcendental pastimes He took shelter of yogamaya’. In this way the Lord began this pastime. That is the meaning here. This verse is spoken by Srila Sukadeva Gosvami.

Anuccheda 189

1 The names of some of the principal gopis were revealed by Lord Krsna to Maharaja Yudhisthira in the description of Malla-dvadasi in the Uttara-khanda of the Bhavisya Purana: “O best of kings, please learn from Me the names of the most important gopis. These names are: 1. Gopali, 2. Palika, 3. Dhanya, 4. Visakha, 5. Dhyananisthika, 6. Radha, 7. Anuradha, 8. Somabha, 9. Taraka, 10. Taraka.” 2 In the Mayavasara-prastava prayers in the Dvaraka-mahatmya of the Prahlada-samhita in the Skanda Purana, in the passage beginning with the words ‘sri-lalitovaca’, the names of eight principal gopis are given in the following way: Lalita, 2. Syamala, 3. Dhanya, 4. Visakha, 5. Radha, 6. Saibya, 7. Padma, and 8. Bhadra. 3 In the Vedic literatures it is also said: “There are hundreds and millions of gopis.” This conclusion is confirmed by both popular tradition and scriptural evidence. 4 The gopis are all the greatest lovers of Lord Krsna, but among them, the highest degree of pure love for Lord Krsna is contained within Srimati Radharani. We will discuss this point more elaborately in the Priti-sandarbha. Because Srimati Radharani possesses such great love for Lord Krsna, all other good qualities and opulences are present within Her also. This is described in Srimad Bhagavatam (5.18.32): “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.”* Because Srimati Radharani is full of all powers and opulence on account of her pure devotion to Lord Krsna, it should be understood that she is the original goddess of fortune, personally appearing in the abode of Sri Vrndavana. 5 Srimati Radharani is the most important of all the gopis, for among them she is the queen not only of the forest of Vrndavana, but of the entire area surrounding Vrndavana. This is confirmed in the following statement found in the conversation between Narada and Saunaka Rsis in the Karttika-mahatmya of the Padma Purana: “Being very pleased with Her, Lord Krsna gave Srimati Radharani sovereignty over the forest of Vrndavana and the entire area surrounding it. In this way She became the queen of Vrndavana.” 6 Srimati Radharani’s sovereignty over Vrndavana is also described in the following verse found both in the Skanda and Matsya Puranas: “Durga rules over Varaynasi, and Vimala-devi presides over Jagannatha Puri. Rukmini-devi is the queen of Dvaraka and in the same way, Srimati Radharani is the queen of Vrndavana forest.” 7 In this verse we may note that the four goddesses described are all potencies of the Lord. That is their common feature. Durga-devi is the Lord’s external potency, and Laksmi, Sita, Rukmini and Srimati Radharani are all internal potencies of the Lord and are in a position superior to that of Durga-devi. Sita-devi is described in the Rama-tapani Upanisad and Rukmini devi is described in the Gopala-tapani Upanisad. In these scriptures, both goddesses are described as the internal potencies of the Lord. Srimati Radharani is described as the best of the Lord’s internal potencies in the following statement of the Yamala Tantra: “The Supreme Personality of Godhead, Lord Krsna, always remains in His original two-armed form. He never appears in with four arms. He eternally enjoys pastimes with a certain gopi.” We may note that this verse describes Srimati Radharani, who eternally enjoys pastimes with Lord Krsna in Vrndavana-dhama. She is the best of the Lord’s internal potencies. 8 That Srimati Radharani is the best of Lord Krsna’s potencies is described in the following verse from the Brhad Gautamiya Tantra spoken by Lord Krsna to Lord Balarama: “My dear friend, I am the master of the three potencies of material cause (tattva), material effect (sattva) and the transcendental potency about the material nature (paratva). These three potencies are embodied in Srimati Radharani, who is very dear to Me. 9 “I am the Supreme Personality of Godhead, perfect and complete. My form is entirely spiritual and I am abode the temporary material energy. Just as I am spiritual and above the material nature, so is My transcendental potency, Srimati Radharani. 10 “Requested by Brahma, I appear in this material world millennium after millennium in order to destroy the enemies of the demigods and devotees. I come to this world accompanied by You, and also by Srimati Radharani.” In the verse quoted in text 8 the word ‘satya’ means ‘the potency of material cause’, ‘tattva’ means ‘the potency of material effect’, and ‘para’ means ‘the potency superior to these two’. These are the three potencies (tattva-trayam tad aham) mentioned here. 11 That Srimati Radharani is the best of the goddesses of fortune is also confirmed in Brhad-Gautamiya Tantra: “The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krsna. She is the central figure for all goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.”* 12 Lord Krsna and Srimati Radharani are described in the following statement of the Rk-parisista-sruti: “Lord Krsna and Srimati Radharani eternally enjoy pastimes in the company of their associates.” 13 The first verse of Srimad Bhagavatam is intended to describe not only the opulences and glory of both Lord Krsna and Srimati Radharani. This verse describes Their transcendental sweetness. The verse is: 14 “O my Lord, Sri Krsna, son of Vasudeva, O 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 representation of the material world. I meditate upon Him, for He is the Absolute Truth.”* 15 In this verse the words ‘yato nvayad’ mean “Lord Krsna, who is attached to Srimati Radharani, His transcendental pleasure potency’, and the word ‘itaratah’ means ‘His eternal companion, Srimati Radharani.” 16 In this verse the word ‘yatah’ means ‘from whom’, ‘adyasya’ means ‘the mellow of madhurya-rasa’ and ‘janma’ means ‘manifestation’. The meaning is that They are the transcendental abode of the science of madhurya-rasa. Next the great sweetness of Their wonderful pastimes is described in the words ‘arthesu’ which means ‘in many pastimes’ and ‘abhijnah’ which means ‘expert’. The word ‘svarat’ means ‘in Her company He shines (raj) with great splendour’. 17 Thinking ‘by Their mercy I shall completely describe the wonderful divine couple’, he (Vedavyasa) then spoke the next part of this verse. “Adi-kavaye’ here means ‘to me, Vedavyasa, who am now beginning the description of Their pastimes’. ‘Hrda’ here means ‘by the gateway of the heart’, ‘brahma’ means ‘the spiritual words that describe Their pastimes’, ‘yah tene’ means ‘who in the beginning revealed this entire Purana in my heart.’ That is the meaning. The revelation of Srimad Bhagavatam to Vyasadeva is described in Srimad Bhagavatam (1.7.4-6): “Thus he (Vyasadeva) 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.* “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.* ‘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.”* 18 The word ‘yad’ here means ‘about whom’, ‘surayah’ means ‘even Ananta Sesa and those like Him’, and ‘muhyanti’ means ‘are not able to even begin to understand or describe Their very wonderful virtues and the handsomeness of Their transcendental forms.” They think: “If She (Srimati Radharani) is not merciful to Me, then even if I have a form like Lord Madhava’s own form I shall not be able to understand pastimes such as the one that begins with this verse (Srimad Bhagavatam 10.30.26): “The gopis began to follow the footprints and shortly they saw another set of footprints beside them, and immediately they became very sorry.”* 19 The phrase ‘tejo-vari-mrdam yatha vinimayah” also describes the pastimes of Sri Sri Radha-Krsna. These words refer to Lord Krsna’s playing His flute, for upon hearing the sound of His flute, all the living entities in Vrndavana become overwhelmed with transcendental bliss, and change their nature. The shining moon and stars (tejah) become dimmed, and they appear like water or earth. The Yamuna river and other bodies of water become stunned and solid as earth or stone, and the earth and stones begin to melt and take on the properties of water. These astonishing things occur as a result of the wonderful pastimes of Sri Sri Radha-Krsna and Lord Krsna’s melodious flute music. 20 The phrase ‘yatra tri-sargo mrsa’ may be interpreted in the following way: “Yatra’ means ‘in Srimati Radharani’.. ‘Tri-sargah’ may be interpreted to mean the Lord’s three potencies of Sri, Bhu, and Lila-sakti, or it may also be interpreted to mean the Lord’s abodes of Dvaraka, Mathura and Vrndavana, or it may be interpreted to mean the three classes of gopis in Vrndavana: those friendly to Srimati Radharani, those who are neutral parties and those who are Srimati Radharani’s rivals. ‘Mrsa’ means ‘irrelevant’. All these, the Lord’s potencies, abodes, and the gopis of Vrndavana are all insignificant in comparison to the transcendental opulence, qualities and beauty of Srimati Radharani. Krsna does not need any of these to satisfy His transcendental desires, for all His desires may be fulfilled by Srimati Radharani alone. 21 The word ‘dhimahi’ means ‘I meditate on Sri Sri Radha-Krsna.” 22 We may note that the co-relative pronoun ‘tat’ (in the singular), understood although not directly expressed in this sentence, refers to both Sri Sri Radha and Krsna and in addition to that is in the neuter gender. Sri Sri Radha-Krsna are described in the singular because They are the supreme potency and the supreme master of all potencies. Because in one sense there is no difference in nature between the potency and the master of potencies. They are both described with one pronoun in the singular. Another reason for using a singular word to describe Sri Sri Radha-Krsna is because there is such a great bond of transcendental love between Them, it is as if they are one. They are described by a neuter pronoun because a feminine pronoun would be inappropriate for Lord Krsna and a masculine pronoun would be unsuitable for Srimati Radharani. For this reason the neuter pronoun ‘tat’ is used, for this can be understood to be the common-gender, both masculine and feminine. 23 The phrase ‘dhamna svena sada nirasta-kuhakam’ may be interpreted in the following way: By their power and opulence (dhamna svena), Sri Sri Radha and Krsna remain always (sada) free (nirasta) from the illusions (kuhakam) of the material nature (birth, death, old age, and disease), as well as from the illusory interference offered by Srimati Radharani’s gopi rivals. None of these can offer any obstruction to the pastimes of Sri Sri Radha-Krsna. 24 The word ‘satyam’ (eternal) in this verse should be understood to mean that Sri Sri Radha-Krsna are eternally situated in the highest perfection. They eternally relish transcendental bliss in Their pastimes, and this condition is never changed. 25 The word ‘param’ should be understood to mean that the unprecedented transcendental qualities, pastimes, and other features of Sri Sri Radha-Krsna are supreme, and nothing else is in any way equal to them. These superexcellent qualities and pastimes fill the entire universe with wonder. 26 When a description is used to apply simultaneously to two or more nouns of similar nature, such a literary ornament is called prativastu-upama, and when a series of descriptions are used in this way, it is called mala-prativastu-upama. This verse (Srimad Bhagavatam 1.1.1.) is an example of such a mala-prativastu-upama, for a series of descriptions intended equally for Radha and Krsna are given here. Sri Sri Radha and Krsna are described here as greater than the greatest, without any equal. They possess similar sublime transcendental qualities, and the flooding rivers of nectar of Their transcendental qualities is the very life of the devotees. Indeed, who would not become delighted by hearing the transcendental pastimes of Their lotus feet? 27 This is described in the following statement of Sahitya-darpana (10.68 and 10.92): “When a metaphor or simile compares two objects that have a single feature in common, the literary ornament is called ‘prativastu-upama’. When both ornament is called ‘prativastu-upama’. When both parts of the comparison have many points in common, the device is called ‘mala-prativastu-upama’. 28 We also find this description in the Sahitya-darpana (4.9): “This upama is divided into six kinds: 1. Those based on fact, and 2. Those created by skilful use of language, 3. Those that have a double meaning, 4. Those inherent in the words themselves, 5. Those understood through the poet’s own point of view, and 6. Those seen through a character in the poet’s composition. These six are then manifested as vastu-upama or as artha-sakti. In this way there are twelve kinds of upama.” 29 The blissful, wonderful form of Sri Krsna, who enjoys pastimes with Srimati Radharani in the abode of Vrndavana, is the original feature of the Supreme Personality of Godhead. This is confirmed in the following statement of Lord Krsna Himself spoken to Arjuna in the Adi Purana: “O Arjuna, I am the Original Supreme Personality of Godhead, accompanied by Srimati Radharani. There is no original Personality of Godhead other than Me. The Deities worshipped by the demigods in the upper planetary systems are My Visnu-tattva expansions.” 30 Quoting from the Bhakti-rasamrta-sindhu (2.1.231) by Srila Rupa Gosvami, whose lotus feet are our very life and soul, we shall give this brief glimpse into the eternal transcendental pastimes of the divine couple, Sri Sri Radha-Krsna: “Lord Krsna made Srimati Radharani close Her eyes in shame before Her friends by His words relating Their amorous activities on the previous night. Then He showed the highest limit of cleverness in drawing pictures of dolphins in various playful sports on Her breasts. In this way Lord Hari made His youth successful by performing pastimes in the bushes with Sri Radha and Her friends.”* 31 The description of sambandha (the relationship between the individual, living entities and the Supreme Personality of Godhead), which was begun in the Tattva-sandarbha and Paramatma-sandarbha, is now concluded in this Krsna-sandarbha. In the next book (Srimad Bhakti-sandarbha) I shall describe abhidheya (devotional service, or the activities of the relationship between the individual living entities and the Supreme Lord) and in the last book (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service). That Sri Krsna is the Original Supreme Personality of Godhead, (as the sruti-mantra explains: “Sri Krsna, accompanied by Srimati Radharani, is the Original Supreme Personality of Godhead’) has been explained in this Krsna-sandarbha. 32 The charming sweetness of Sri Sri Radha-Madhava is enhanced by Their mutual exchange of pure and playful dancing glances upon each other. That sweetness has anointed Them with the greatest skill in delighting each other with pastimes of madhurya-rasa, and that sweetness has made Them intoxicated with the sweet fragrance of the nectarean love They bear for each other. May that sweetness of the black and gold forms of Sri Sri Radha-Krsna continually overtake my thoughts.