Prīti · Sanskrit §109 · English §94
Source[१०९] अथ तत्रैव श्री-राधा-देव्याः, आदि-पुराणे - त्रैलोक्ये पृथिवी धन्या तत्र वृन्दावनं पुनः । तत्रापि गोपिकाः पार्थ तत्र राधाभिधा मम ॥ इति । पाद्मे कार्त्तिक-माहात्म्ये - यथा राधा प्रिया विष्णोस् तस्याः कुण्डं प्रियं तथा । सर्व-गोपीषु सैवैका विष्णोर् अत्यन्त-वल्लभा ॥ इति । अतएव तस्या एव प्रमाधिक्यं वर्णितम् आग्नेये वासना-भाष्योद्धृतं वचनम् - गोप्यः पप्रच्छुर् उषसि कृष्णानुचरम् उद्धवम् । हरि-लीला-विहारांश् च तत्रैकां राधिकां विना । राधा तद्-भाव-संलीना वासनाया विरामिता ॥ इति । नवमावस्था-प्राप्तत्वेन प्रश्नादि-वासनाया विरामिता तस्याम् असमर्थ्येत्य् अर्थः । तस्माद् अनेन सर्व-व्रज-देवीष्व् अपि श्रैष्ठ्यादि-चिह्नेन श्री-रास- विहारे ताभिर् एव स्वयं कस्याः पदानि [भ्प् १०.३०.२७] इत्य् आदिना वर्णित- सौभाग्यातिशया श्री-राधिकैव भवेत् । अतस् तन्-नाम्नैव ताः सूचयामासुः अनयाराधितो नूनं भगवान् हरिर् ईश्वरः । यन् नो विहाय गोविन्दः प्रीतोऽयम् अनयद् रहः ॥ [भ्प् १०.३०.२८] अनया राधया भगवान् राधितः साधितो वशीकृत इत्य् अर्थः । नूनम् इति वितर्के । यतश् च राधयतीति निरुक्त्या तस्या राधेति संज्ञापि जातेति भावः । राधितत्वे हेतुः यन् न इति । गोविन्दः श्री-गोकुलेन्द्रः ॥ ॥ १०.३० ॥ श्री-व्रज-देव्यः ॥ १०९ ॥
[109] atha tatraiva śrī-rādhā-devyāḥ, ādi-purāṇe - trailokye pṛthivī dhanyā tatra vṛndāvanaṃ punaḥ | tatrāpi gopikāḥ pārtha tatra rādhābhidhā mama || iti | pādme kārttika-māhātmye - yathā rādhā priyā viṣṇos tasyāḥ kuṇḍaṃ priyaṃ tathā | sarva-gopīṣu saivaikā viṣṇor atyanta-vallabhā || iti | ataeva tasyā eva pramādhikyaṃ varṇitam āgneye vāsanā-bhāṣyoddhṛtaṃ vacanam - gopyaḥ papracchur uṣasi kṛṣṇānucaram uddhavam | hari-līlā-vihārāṃś ca tatraikāṃ rādhikāṃ vinā | rādhā tad-bhāva-saṃlīnā vāsanāyā virāmitā || iti | navamāvasthā-prāptatvena praśnādi-vāsanāyā virāmitā tasyām asamarthyety arthaḥ | tasmād anena sarva-vraja-devīṣv api śraiṣṭhyādi-cihnena śrī-rāsa- vihāre tābhir eva svayaṃ kasyāḥ padāni [BhP 10.30.27] ity ādinā varṇita- saubhāgyātiśayā śrī-rādhikaiva bhavet | atas tan-nāmnaiva tāḥ sūcayāmāsuḥ anayārādhito nūnaṃ bhagavān harir īśvaraḥ | yan no vihāya govindaḥ prīto'yam anayad rahaḥ || [BhP 10.30.28] anayā rādhayā bhagavān rādhitaḥ sādhito vaśīkṛta ity arthaḥ | nūnam iti vitarke | yataś ca rādhayatīti niruktyā tasyā rādheti saṃjñāpi jāteti bhāvaḥ | rādhitatve hetuḥ yan na iti | govindaḥ śrī-gokulendraḥ || || 10.30 || śrī-vraja-devyaḥ || 109 ||
English translation
English witness · section(s) 94
Anuccheda 94
Now we will describe the Lord's personal associates feel for the Supreme Lord when the Lord is manifest before them. All perfections are eternally manifest in the Supreme Personality of Godhead. This has been revealed in thr sri Bhagavat-sandarbha and many other books also. In the Agamas and other scriptures various methods of worshioping the Supreme Personality of Godhead are described. When the Lord is worshiped the devotee gradually attains spiritual love for the Lord and becomes His personal associate in aspecific personal relationship. In this way the devotee attains the personal association of the Lord. In this way various kinds of eternally perfect spiritual love for the Supreme Lord and various kinds of eternally perfect relationships with the Supreme Lord are manifest in the eternally perfect liberated devotees. In this way spiritual love for the Lord and a sepcific relationship with the Lord both take birth together within the devotee. In this way the devotee attains specific activities of love for the Lord. When it is joined with a personal rrlationship with the Lord, love for the Lord does notdie. Quite to the contrary. When it is joined with a personal relationship with the Lord, love fopr the Lord increases. In this way it is seen that love for the Lord is greater when it is joined to a personal relationship wityh Him. Even in the material world it is seen that love increases when a the lover feels, "the beloved is mine". In this way it is seen that sometimes a parent is willing even to die for the sake of the child. Lord Krsna Himself affirms this in the following words of srimad-Bhagavatam (10.45.21):
pitror abhyadhika pritir atmajesv atmano 'pi hi
"Parents love their children more than their own lives."
From the individual soul's personal relationship with the Supreme Lord, the idea "the Supreme Lord is mine" comes. From the individual soul's own original nature the soul's specific relationship with the Lord coems. Once that relationship is manifest, the idea "the Supreme Lord is mine" also becomes manifested. In this way the individual spirit soul's own original nature is the root from which love for the Supreme Personality of Godhead grows. This is seen in the following question posed by Maharaja Pariksit in srimad-Bhagavatam (10.14.49):
brahman parodbhave krsne iyan prema katham bhavet yo 'bhuta-purvas tokesu svodbhavesv api kathyatam
"During the absence of the original cowherd boys, when Krsna expanded Himself, why is it that the boys' parents became more loving toward Him than toward their own sons? Also, why did the cows become so loving toward the calves, more than toward their own calves?"
srila Sukadeva Gosvami answered the king's question by saying that love for the Supreme Personality of Godhead is part of the individual soul's original nature. When that original nature is manifest, then the idea, "the Supreme Lord is mine" is also manifest. From that the greatest love for the Lord is manifest. Thus it is proved that the love connected to the idea "the Lord is mine" is hte greatest love. In this way, when the soul has a relationship with the Lord, the soul's love for the Lord is manifest. An example of that love is seen in the following words spoken by the people of Vraja in srimad- Bhagavatam (10.17.24):
su-dustaran nah svan pahi kalagneh suhrdah prabho na saknumas tvac-caranam santyaktum akuto-bhayam
"O Lord, we are Your true friends and devotees. Please protect us from this insurmountable fire of death. We can never give up Your lotus feet, which drive away all fear."
srila sridhara Svami comments:
"This verse means: `We do not fear death. However, we cannot bear to be separated from Your feet.' "
This verse also means: "Nor is it right for us to throw far away the fear that we may be separated from Your feet." After speaking these words, the people say: "Your feet drive away all fear (akuto-bhayam)." Or, these words may also be interpreted to mean: "As long as we are near Your feet, we will be completely happy. However, if we cannto stay near Your feet, we will suffer greatly. Therefore, we have no fear from any source when Your feet are present." This verse was spoken by the people of Vraja to the Supreme Personality of Godhead.
Prīti · Sanskrit §110 · English §95
Source[११०] तद् एवं तथाभूत-श्री-भगवत्-प्रीति-माधुरीषु श्री-राधायास् तन्- माधुरी-सर्वोर्ध्वम् अधिरूढेत्य् एतावत् तत्-परावस्था-स्थापना- पर्यन्तेन सन्दर्भेण तत्-प्रीति-जाति-तारतम्यं दर्शितम् । एषा च तत्-प्रीतिर् लौकिक-काव्य-विदां रत्य्-आदिवत् कारण-कार्य-सहायैर् मिलित्वा रसावस्थाम् आपुन्वती स्वयं स्थायी भाव उच्यते । कारणाद्याश् च क्रमेण विभावानुभाव-व्यभिचारिण उच्यन्ते । तत्र तस्या भावत्वं प्रीति- रूपत्वाद् एव । स्थायित्वं च - विरुद्धैर् अविरुद्धैर् वा भावैर् विच्छिद्यते न यः । आत्म-भावं नयत्य् अन्यान् स स्थायी लवणाकरः ॥ [दशरूपक ४.३४] इति रस-शास्त्रीय-लक्षण-व्याप्तेः । अन्येषां विभावत्वादिकं च तद्-विभावनादि-गुणेन दर्शयिष्यमाणत्वात् । ततः कारणादि-स्फूर्ति-विशेष-व्यक्त-स्फूर्ति-विशेषा तन् मिलिता भगवत्-प्रीतिस् तदीय-प्रीतिमय-रस उच्यते । भक्तिमयो रसो भक्ति-रस इति च । यथाहुः - भावा एवाभिसम्पन्नाः प्रयान्ति रस-रूपताम् इति । यत् तु प्राकृत-रसिकै रस-सामग्री-विरहाद् भक्तौ रसत्वं नेष्टं, तत् खलु प्राकृत-देवादि-विषयम् एव सम्भवेत् । सामग्री हि रसत्वापत्तौ त्रिविधा । स्वरूप-योग्यता, परिकर-योग्यता, पुरुष-योग्यता च । तत्र लौकिकेऽपि रसे रत्य्-आदेः स्थायिनः स्वरूप-योग्यता । स्थायि-भाव-रूपत्वात् सुख-तादात्म्याङ्गीकाराद् एव च । भगवत्-प्रीतौ तु स्थायि-भावत्वं तद्- विधाशेष-सुख-तरङ्गार्णव-ब्रह्म-सुखाद् अधिकतमत्वं च प्रतिपादितम् एव । तथा तत्र कारणादयस् तत्-परिकराश् च लौकिकत्वाद् विभावनादिषु स्वतोऽक्षमाः । किन्तु सत्-कवि-निबन्ध-चातुर्याद् एवालौकिकत्वम् आपन्नास् तत्र योग्या भवन्ति । तत्र तु ते स्वत एवालौकिकाद्भुत-रूपत्वेन दर्शिता दर्शनीयाश् च । पुरुष-योग्यता च श्री-प्रह्लादादीनाम् इव तादृश-वासना । तां विना च लौकिक-काव्येनापि तन्-निष्पत्तिं न मन्यते । यथोक्तम् - पुण्यवन्तः प्रमिण्वन्ति योगिवद् रस-सन्ततिम् ॥ [साहित्य-दर्पण ३.२] इति । न जायते तद्- आस्वादो विना (पगे ६६) रत्य्-आदि-वासनाम् ॥ [साहित्य-दर्पण ३.८] इति च । लौकिक-रसस्योत्पत्तिः स्वरूपम् आस्वाद-प्रकारश् चैवम् एवोच्यते । यथा - सत्त्वोद्रेकाद् अखण्ड-स्वर्प्रकाशानन्द-चिन्-मयः । वेद्यान्तर-स्पर्श-शून्यो ब्रह्मास्वाद-सहोदरः ॥ लोकोत्तर-चमत्कार-प्राणः कैश्चित् प्रमातृभिः । स्वाकारवद् अभिन्नत्वेनायम् आस्वाद्यते रसः ॥ [साहित्य-दर्पण ३.२] इति । अत्र तु अप्राकृत-विशुद्ध-सत्त्व-हेतुत्वं सत्त्वं विशुद्धं वसुदेव- शब्दितम् इत्य् आदेः । दर्शितं चास्य सत्त्वस्याप्राकृतत्वं भगवत्-सन्दर्भे । तथा ब्रह्मास्वादाद् अप्य् अधिकत्वं या निर्वृतिस् तनु-भृतां [भ्प् ४.९.१०] इत्य् आदेः । नात्यन्तिकं विगणयन्त्य् अपि ते प्रसादम् [भ्प् ३.१५.४८] इत्य् आदेश् च । ततश् चमत्कारश् च सुतराम् एव । विस्मापनं स्वस्य च सौभगार्द्धेः [भ्प् ३.२.१२] इत्य् आदेः । किं चालौकिक-रस-विदां प्राचीनानाम् अपि मतानुसारेण सिध्यत्य् असौ रसः । तत्र सामान्यतः श्री-भगवन्-नाम-कौमुदी-कारैर् दर्शितः । तस्य विशेषतस् तु शान्तादिषु पञ्चसु भेदेषु वक्तव्येषु श्री-स्वामि-चरणैर् मल्लानाम् अशनिर् [भ्प् १०.४३.१७] इत्य् आदौ ते पञ्चैव दर्शिताः । स्त्रीणां शृङ्गारः । समवयसां गोपानां हास्य-शब्द-सूचित-नर्म-मय-सख्य- स्थायी सख्य-मयः प्रेयान् । ततस् तन्-मते गोपानां श्रीदामादीनाम् इत्य् एवार्थः । पित्रोर् दयापर-पर्याय-वात्सल्य-स्थायी वत्सलः । योगिनां ज्ञान- भक्ति-मयः शान्तः । वृष्णीनां भक्तिमय इति । तथा सामान्य-प्रीति-मय- रसश् च नॄणां दर्शितः । तत्राद्भुतत्व-निर्देशश् च सर्वस्यैव रसस्य तत्- प्राणत्वात् शान्तत्वादि-वैशिष्ट्याभावे तद् एव निर्दिष्टम् इति । यथाह धर्म-दत्तः - रसे सारश् चमत्कारः सर्वत्राप्य् अनुभूयते । तच्-चमत्कार-सारत्वे सर्वत्राप्य् अद्भुतो रसः । तस्माद् अद्भुतम् एवाह कृती नारायणो रसम् ॥ [साहित्य-दर्पण ३.२] इति । ये तु मल्लादीनां रौद्रादि-रसास् तत्रैव स्वामिभिर् अङ्गीकृतास् ते खलु प्रीतिर्-विरोधित्वान् नात्रादृताः । तद् एतद् अलौकिक-रसविन्-मतम् । तथा कैश्चिल्-लौकिक-रसविद्भिर् भोज-राजादिभिः प्रेयान् वत्सलश् च रसः सम्मतोऽस्ति । तथा चोक्तम् - स्नेह-स्थायि-भावः प्रेयान् । यथा - यद् एव रोचते मह्यं तद् एव कुरुते प्रिया । इति वेत्ति न जानाति तत्-प्रियं यत् करोति सा ॥ [सरस्वती-कण्ठाभरणम् ५] इति । दम्पत्योर् अनयोः सख्य-विशेष-विवक्षया तद् इदम् उदाहृतम् । एवं - स्फुटं चमत्कारितया वत्सलं च रसं विदुः । (पगे ६७) स्थायी वत्सलतास्येह पुत्राद्य्-आलम्बनं मतम् ॥ [साहित्य-दर्पण ३.२०१] इत्य् आदि । तथा सुदेवाद्यैर् भक्ति-मयश् चेति । किं च लौकिकस्य रत्यादेः सुख- रूपत्वं यथा-कथञ्चिद् एव वस्तु-विचारे दुःख-पर्यवसायित्वात् । तद् उक्तं स्वयं भगवता सुखं दुःख-सुखात्ययः दुःखं काम-सुखापेक्षा [भ्प् ११.१९.४१] इति । तदीयः शमोऽपि शमो मन्-निष्ठता बुद्धेः [भ्प् ११.१९.३६] इति वदता तेनैवानादृतः । जुगुप्सादीनां तु सुख-रूपता लौकिकैर् अपि द्वेष्या । तत्-तन्-निन्दा भागवत-रस-श्लाघा च श्री-नारद-वाक्ये - न यद् वचश् चित्र-पदं हरेर् यशो जगत्-पवित्रं प्रगृणीत कर्हिचित् । तद् वायसं तीर्थम् उशन्ति मानसा न यत्र हंसा निरमन्त्य् उशिक्-क्षयाः ॥ तद्-वाग्-विसर्गो जनताघ-विप्लवो यस्मिन् प्रति-श्लोकम् अबद्धवत्य् अपि । नामान्य् अनन्तस्य यशो ऽङ्कितानि यत् शृण्वन्ति गायन्ति गृणन्ति साधवः ॥ [भ्प् १.५.१०-११] इति । श्री-रुक्मिणी-वाक्येऽपि - त्वक्-श्मश्रु-रोम-नख-केश-पिनद्धम् अन्तर् मांसास्थि-रक्त-कृमि-विट्-कफ-पित्त-वातम् । जीवच्-छवं भजति कान्त-मतिर् विमूठा या ते पदाब्ज-मकरन्दम् अजिघ्रती स्त्री ॥ [भ्प् १०.६०.४५] इति । तस्माल् लौकिकस्यैव विभावादेः रस-जनकत्वं न श्रद्धेयम् । तज्- जनकत्वे च सर्वत्र बीभत्स-जनकत्वम् एव सिध्यति । श्री-भागवत-रसस्य तु विष्यिणम् आरभ्य मुक्त-पर्यन्ते जने तद्वद् अहो अनिन्द्रिये चैतन्य- शून्येऽपि विकार-हेतुत्वात् कथं तत्रासम्भावनापि स्यात् । यथोक्तं - निवृत्त- तर्षैर् उपगीयमानात् [भ्प् १०.१.४] इत्य् आदि । अस्पन्दनं गतिमतां पुलकस् तरूणां [भ्प् १०.२१.१९] इति । कृष्णं समेत्य लब्धेहा आसन् शुष्का नगा अपि [भ्प् १०.१७.१५] इति । तद् एतद् अभिप्रेत्य श्री-भगवत्-प्रीत्य्-एक-व्यञ्जकस्य श्री- भागवत-पुराणस्य रसात्मकत्वं शब्देनैव निर्दिशति निगम-कल्प-तरोः [भ्प् १.१.३] इत्य् आदि । हे भावुकाः परम-मङ्गलायनाः । ये रसिका भगवत्-प्रीति-रसज्ञा इत्य् अर्थः । ते यूयं वैकुण्ठात् क्रमेण भुवि पृथिव्याम् एव गलितम् अवतीर्णं निगम-कल्प-तरोः सर्व-फलोत्पत्ति-भुवः शाखोपशाखाभिर् वैकुण्ठम् अध्यारूढस्य वेद-रूप-तरोर् यत् खलु रस-रूपं श्री-भागवताख्यं फलं तत् भुव्य् अपि स्थिताः पिबत आस्वाद्यान्तर्गतं कुरुत । अहो इत्य् अलभ्य- लाभ-व्यञ्जना भागवताख्यं यच् छास्त्रं तत् खलु रसवद् अपि रसैकमयता-विवक्षया रस-शब्देन निर्दिष्टम् । भागवत-शब्देनैव तस्य रसस्यान्यदीयत्वं व्यावृत्तम् । भागवतस्य तदीयत्वेन रसस्यापि तदीयत्वाक्षेपात् । शब्द-श्लेषेण च भगवत्-सम्बन्धि-रसम् इति गम्यते । स च रसो भगवत्-प्रीति-मय एव । यस्यां वै श्रूयमाणायाम् [भ्प् १.७.७] इत्य्- आदि-फल-श्रुतेः । यन्-मयत्वेनैव श्री-भगवति रस-शब्दः श्रुतौ प्रयुज्यते रसो वै सः [तैत्तु २.७.१] इति । स एव च प्रशस्यते रसं ह्य् एवायं लब्ध्वानन्दी भवति इति । तत्र रसिका इत्य् अनेन प्राचीनार्वाचीन- संस्काराणाम् एव तद्-विज्ञत्वं दर्शितम् । गलितम् इत्य् अनेन तस्य सुपाकिम्त्वेनाधिक-स्वादुमत्त्वम् उक्त्वा शास्त्र-पक्षे सुनिष्पन्नार्थत्वेनाधिक-स्वादुत्वं दर्शितम् । रसम् इत्य् अनेन फल-पक्षे त्वग्-अष्ट्य्-आदि-राहित्यं व्यज्यात्र च पक्षे हेयांश-राहित्यं दर्शितम् । तथा भागवतम् इत्य् अनेन सत्स्व् अपि फलान्तरेषु निगमस्य परम- फलत्वेनोक्त्वा तस्य परम-पुरुषार्थत्वं दर्शितम् । एवं तस्य रसात्मकस्य फलस्य स्वरूपतोऽपि वैशिष्ट्ये सति परमोत्कर्ष- बोधनार्थं वैशिष्ट्यान्तरम् आह शुकेति । अत्र फल-पक्षे कल्प-तरु- वासित्वाद् अलौकिकत्वेन शुकोऽप्य् अमृत-मुखोऽभिप्रेयते । (पगे ६८) ततस् तन्- मुखं प्राप्य यथा तत् फलं विशेषतः स्वादु भवति तथा परम- भागवत-मुख-सम्बन्धं भगवद्-वर्णनम् अपि । ततस् तादृश-परम- भागवत-वृन्द-महेन्द्र-श्री-शुकदेव-मुख-सम्बन्धं किम् उतेति भावः । अतएव परम-स्वाद-परम-काष्ठा-प्राप्तत्वात् स्वतोऽन्यतश् च तृप्तिर् अपि न भविष्यतीत्य् आलयं मोक्षानन्दम् अप्य् अभिव्याप्य पिबतेत्य् उक्तम् । तथा च वक्ष्यते - परिनिष्ठितोऽपि [भ्प् २.१.९] इत्य् आदि । अनेनास्वाद्यान्तरवन् नेदं कालान्तरेऽप्य् आस्वादक-बाहुल्येऽपि व्ययिष्यतीत्य् अपि दर्शितम् । यद् वा, तत्र तस्य रसस्य भगवत्-प्रीतिमयत्वेऽपि द्वैविध्यम् । तत्-प्रीत्य्- उपयुक्तत्वं तत्-प्रीति-परिणामत्वं चेति । यथोक्तं द्वादशे -- कथा इमास् ते कथिता महीयसां विताय लोकेषु यशः परेयुषाम् । विज्ञान-वैराग्य-विवक्षया विभो वचो-विभूतीर् न तु पारमार्थ्यम् ॥ यत् तूत्तमः-श्लोक-गुणानुवादः सङ्गीयते ऽभीक्ष्णम् अमङ्गल-घ्नः । तम् एव नित्यं शृणुयाद् अभीक्ष्णं कृष्णे ऽमलां भक्तिम् अभीप्समानः ॥ [भ्प् १२.३.१४-१५] इति । ततः सामान्यतो रसत्वम् उक्त्वा विशेषतोऽप्य् आह अमृतेति । अमृतं तल्-लीला- रसः । हरि-लीला-कथा-व्रातामृतानन्दित-सत्-सुरम् [भ्प् १२.१३.११] इति द्वादशे श्री-भागवत-विशेषणात् । लीला-कथा-रस-निषेवणम् [भ्प् १२.४.४०] इति तस्यैव रसत्व-निर्देशाच् च । सत्-सुरम् इति सन्तोऽत्रात्मारामाः । इत्थं सताम् [भ्प् १०.१२.११] इत्य् आदिवत् । त एव सुराः । अमृत-मात्र-स्वादित्वात् । अत्र त्व् अमृत- द्रव-पदेन लीला-रसस्य सार एवोच्यते । तस्माद् एवं व्याख्येयम् । यद्यपि प्रीति-मय-रस एव श्रेयान् तथाप्य् अस्त्य् अत्र विवेकः । रसानुभविनो ह्य् अत्र द्विविधाः । पिबतेत्य् उपदेश्याः । स्वतस् तद्-अनुभविनो लीला-परिकराश् च । तत्र लीला-रसानुभविनो ह्य् अत्र परिकरा एव तस्य सारम् अनुभवन्ति अन्तरङ्गत्वात् । परे तु यत् किञ्चिद् एव बहिरङ्गत्वात् । यद्यप्य् एवं तथापि तद्-अनुभव-मयं रस-सारं स्वानुभव-मयेन रसेनैकतया विभाव्य पिबत । यतस् तादृशतया तादृश-शुक-मुखाद् गलितं प्रवाह-रूपेण वहन्तम् इत्य् अर्थः । तद् एवं भगवत्-प्रीतेः परम-रसत्वापत्तिः शब्दोपात्तैव । अन्यत्र च सर्व-वेदान्त-सारं हि [भ्प् १२.१३.१५] इत्य् आदौ तद्-रसामृत-तृप्तस्य इत्य् आदि । एवम् एवाभिप्रेत्य भावुका इत्य् अत्र रस-विशेष-भावना-चतुरा इति टीका । तथा स्मरन् मुकुन्दाङ्घ्र्य्-उपगूहनं पुनर् विहातुम् इच्छेन् न रस- ग्रहो जनः [भ्प् १.५.१९] इत्य् आदि । ॥ १.१ ॥ श्री-वेद-व्यासः ॥ ११० ॥
[110] tad evaṃ tathābhūta-śrī-bhagavat-prīti-mādhurīṣu śrī-rādhāyās tan- mādhurī-sarvordhvam adhirūḍhety etāvat tat-parāvasthā-sthāpanā- paryantena sandarbheṇa tat-prīti-jāti-tāratamyaṃ darśitam | eṣā ca tat-prītir laukika-kāvya-vidāṃ raty-ādivat kāraṇa-kārya-sahāyair militvā rasāvasthām āpunvatī svayaṃ sthāyī bhāva ucyate | kāraṇādyāś ca krameṇa vibhāvānubhāva-vyabhicāriṇa ucyante | tatra tasyā bhāvatvaṃ prīti- rūpatvād eva | sthāyitvaṃ ca - viruddhair aviruddhair vā bhāvair vicchidyate na yaḥ | ātma-bhāvaṃ nayaty anyān sa sthāyī lavaṇākaraḥ || [Daśarūpaka 4.34] iti rasa-śāstrīya-lakṣaṇa-vyāpteḥ | anyeṣāṃ vibhāvatvādikaṃ ca tad-vibhāvanādi-guṇena darśayiṣyamāṇatvāt | tataḥ kāraṇādi-sphūrti-viśeṣa-vyakta-sphūrti-viśeṣā tan militā bhagavat-prītis tadīya-prītimaya-rasa ucyate | bhaktimayo raso bhakti-rasa iti ca | yathāhuḥ - bhāvā evābhisampannāḥ prayānti rasa-rūpatām iti | yat tu prākṛta-rasikai rasa-sāmagrī-virahād bhaktau rasatvaṃ neṣṭaṃ, tat khalu prākṛta-devādi-viṣayam eva sambhavet | sāmagrī hi rasatvāpattau trividhā | svarūpa-yogyatā, parikara-yogyatā, puruṣa-yogyatā ca | tatra laukike'pi rase raty-ādeḥ sthāyinaḥ svarūpa-yogyatā | sthāyi-bhāva-rūpatvāt sukha-tādātmyāṅgīkārād eva ca | bhagavat-prītau tu sthāyi-bhāvatvaṃ tad- vidhāśeṣa-sukha-taraṅgārṇava-brahma-sukhād adhikatamatvaṃ ca pratipāditam eva | tathā tatra kāraṇādayas tat-parikarāś ca laukikatvād vibhāvanādiṣu svato'kṣamāḥ | kintu sat-kavi-nibandha-cāturyād evālaukikatvam āpannās tatra yogyā bhavanti | tatra tu te svata evālaukikādbhuta-rūpatvena darśitā darśanīyāś ca | puruṣa-yogyatā ca śrī-prahlādādīnām iva tādṛśa-vāsanā | tāṃ vinā ca laukika-kāvyenāpi tan-niṣpattiṃ na manyate | yathoktam - puṇyavantaḥ pramiṇvanti yogivad rasa-santatim || [Sāhitya-darpaṇa 3.2] iti | na jāyate tad- āsvādo vinā (page 66) raty-ādi-vāsanām || [Sāhitya-darpaṇa 3.8] iti ca | laukika-rasasyotpattiḥ svarūpam āsvāda-prakāraś caivam evocyate | yathā - sattvodrekād akhaṇḍa-svarprakāśānanda-cin-mayaḥ | vedyāntara-sparśa-śūnyo brahmāsvāda-sahodaraḥ || lokottara-camatkāra-prāṇaḥ kaiścit pramātṛbhiḥ | svākāravad abhinnatvenāyam āsvādyate rasaḥ || [Sāhitya-darpaṇa 3.2] iti | atra tu aprākṛta-viśuddha-sattva-hetutvaṃ sattvaṃ viśuddhaṃ vasudeva- śabditam ity ādeḥ | darśitaṃ cāsya sattvasyāprākṛtatvaṃ bhagavat-sandarbhe | tathā brahmāsvādād apy adhikatvaṃ yā nirvṛtis tanu-bhṛtāṃ [BhP 4.9.10] ity ādeḥ | nātyantikaṃ vigaṇayanty api te prasādam [BhP 3.15.48] ity ādeś ca | tataś camatkāraś ca sutarām eva | vismāpanaṃ svasya ca saubhagārddheḥ [BhP 3.2.12] ity ādeḥ | kiṃ cālaukika-rasa-vidāṃ prācīnānām api matānusāreṇa sidhyaty asau rasaḥ | tatra sāmānyataḥ śrī-bhagavan-nāma-kaumudī-kārair darśitaḥ | tasya viśeṣatas tu śāntādiṣu pañcasu bhedeṣu vaktavyeṣu śrī-svāmi-caraṇair mallānām aśanir [BhP 10.43.17] ity ādau te pañcaiva darśitāḥ | strīṇāṃ śṛṅgāraḥ | samavayasāṃ gopānāṃ hāsya-śabda-sūcita-narma-maya-sakhya- sthāyī sakhya-mayaḥ preyān | tatas tan-mate gopānāṃ śrīdāmādīnām ity evārthaḥ | pitror dayāpara-paryāya-vātsalya-sthāyī vatsalaḥ | yogināṃ jñāna- bhakti-mayaḥ śāntaḥ | vṛṣṇīnāṃ bhaktimaya iti | tathā sāmānya-prīti-maya- rasaś ca nṝṇāṃ darśitaḥ | tatrādbhutatva-nirdeśaś ca sarvasyaiva rasasya tat- prāṇatvāt śāntatvādi-vaiśiṣṭyābhāve tad eva nirdiṣṭam iti | yathāha dharma-dattaḥ - rase sāraś camatkāraḥ sarvatrāpy anubhūyate | tac-camatkāra-sāratve sarvatrāpy adbhuto rasaḥ | tasmād adbhutam evāha kṛtī nārāyaṇo rasam || [Sāhitya-darpaṇa 3.2] iti | ye tu mallādīnāṃ raudrādi-rasās tatraiva svāmibhir aṅgīkṛtās te khalu prītir-virodhitvān nātrādṛtāḥ | tad etad alaukika-rasavin-matam | tathā kaiścil-laukika-rasavidbhir bhoja-rājādibhiḥ preyān vatsalaś ca rasaḥ sammato'sti | tathā coktam - sneha-sthāyi-bhāvaḥ preyān | yathā - yad eva rocate mahyaṃ tad eva kurute priyā | iti vetti na jānāti tat-priyaṃ yat karoti sā || [Sarasvatī-kaṇṭhābharaṇam 5] iti | dampatyor anayoḥ sakhya-viśeṣa-vivakṣayā tad idam udāhṛtam | evaṃ - sphuṭaṃ camatkāritayā vatsalaṃ ca rasaṃ viduḥ | (page 67) sthāyī vatsalatāsyeha putrādy-ālambanaṃ matam || [Sāhitya-darpaṇa 3.201] ity ādi | tathā sudevādyair bhakti-mayaś ceti | kiṃ ca laukikasya ratyādeḥ sukha- rūpatvaṃ yathā-kathañcid eva vastu-vicāre duḥkha-paryavasāyitvāt | tad uktaṃ svayaṃ bhagavatā sukhaṃ duḥkha-sukhātyayaḥ duḥkhaṃ kāma-sukhāpekṣā [BhP 11.19.41] iti | tadīyaḥ śamo'pi śamo man-niṣṭhatā buddheḥ [BhP 11.19.36] iti vadatā tenaivānādṛtaḥ | jugupsādīnāṃ tu sukha-rūpatā laukikair api dveṣyā | tat-tan-nindā bhāgavata-rasa-ślāghā ca śrī-nārada-vākye - na yad vacaś citra-padaṃ harer yaśo jagat-pavitraṃ pragṛṇīta karhicit | tad vāyasaṃ tīrtham uśanti mānasā na yatra haṃsā niramanty uśik-kṣayāḥ || tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddhavaty api | nāmāny anantasya yaśo 'ṅkitāni yat śṛṇvanti gāyanti gṛṇanti sādhavaḥ || [BhP 1.5.10-11] iti | śrī-rukmiṇī-vākye'pi - tvak-śmaśru-roma-nakha-keśa-pinaddham antar māṃsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam | jīvac-chavaṃ bhajati kānta-matir vimūṭhā yā te padābja-makarandam ajighratī strī || [BhP 10.60.45] iti | tasmāl laukikasyaiva vibhāvādeḥ rasa-janakatvaṃ na śraddheyam | taj- janakatve ca sarvatra bībhatsa-janakatvam eva sidhyati | śrī-bhāgavata-rasasya tu viṣyiṇam ārabhya mukta-paryante jane tadvad aho anindriye caitanya- śūnye'pi vikāra-hetutvāt kathaṃ tatrāsambhāvanāpi syāt | yathoktaṃ - nivṛtta- tarṣair upagīyamānāt [BhP 10.1.4] ity ādi | aspandanaṃ gatimatāṃ pulakas tarūṇāṃ [BhP 10.21.19] iti | kṛṣṇaṃ sametya labdhehā āsan śuṣkā nagā api [BhP 10.17.15] iti | tad etad abhipretya śrī-bhagavat-prīty-eka-vyañjakasya śrī- bhāgavata-purāṇasya rasātmakatvaṃ śabdenaiva nirdiśati nigama-kalpa-taroḥ [BhP 1.1.3] ity ādi | he bhāvukāḥ parama-maṅgalāyanāḥ | ye rasikā bhagavat-prīti-rasajñā ity arthaḥ | te yūyaṃ vaikuṇṭhāt krameṇa bhuvi pṛthivyām eva galitam avatīrṇaṃ nigama-kalpa-taroḥ sarva-phalotpatti-bhuvaḥ śākhopaśākhābhir vaikuṇṭham adhyārūḍhasya veda-rūpa-taror yat khalu rasa-rūpaṃ śrī-bhāgavatākhyaṃ phalaṃ tat bhuvy api sthitāḥ pibata āsvādyāntargataṃ kuruta | aho ity alabhya- lābha-vyañjanā bhāgavatākhyaṃ yac chāstraṃ tat khalu rasavad api rasaikamayatā-vivakṣayā rasa-śabdena nirdiṣṭam | bhāgavata-śabdenaiva tasya rasasyānyadīyatvaṃ vyāvṛttam | bhāgavatasya tadīyatvena rasasyāpi tadīyatvākṣepāt | śabda-śleṣeṇa ca bhagavat-sambandhi-rasam iti gamyate | sa ca raso bhagavat-prīti-maya eva | yasyāṃ vai śrūyamāṇāyām [BhP 1.7.7] ity- ādi-phala-śruteḥ | yan-mayatvenaiva śrī-bhagavati rasa-śabdaḥ śrutau prayujyate raso vai saḥ [TaittU 2.7.1] iti | sa eva ca praśasyate rasaṃ hy evāyaṃ labdhvānandī bhavati iti | tatra rasikā ity anena prācīnārvācīna- saṃskārāṇām eva tad-vijñatvaṃ darśitam | galitam ity anena tasya supākimtvenādhika-svādumattvam uktvā śāstra-pakṣe suniṣpannārthatvenādhika-svādutvaṃ darśitam | rasam ity anena phala-pakṣe tvag-aṣṭy-ādi-rāhityaṃ vyajyātra ca pakṣe heyāṃśa-rāhityaṃ darśitam | tathā bhāgavatam ity anena satsv api phalāntareṣu nigamasya parama- phalatvenoktvā tasya parama-puruṣārthatvaṃ darśitam | evaṃ tasya rasātmakasya phalasya svarūpato'pi vaiśiṣṭye sati paramotkarṣa- bodhanārthaṃ vaiśiṣṭyāntaram āha śuketi | atra phala-pakṣe kalpa-taru- vāsitvād alaukikatvena śuko'py amṛta-mukho'bhipreyate | (page 68) tatas tan- mukhaṃ prāpya yathā tat phalaṃ viśeṣataḥ svādu bhavati tathā parama- bhāgavata-mukha-sambandhaṃ bhagavad-varṇanam api | tatas tādṛśa-parama- bhāgavata-vṛnda-mahendra-śrī-śukadeva-mukha-sambandhaṃ kim uteti bhāvaḥ | ataeva parama-svāda-parama-kāṣṭhā-prāptatvāt svato'nyataś ca tṛptir api na bhaviṣyatīty ālayaṃ mokṣānandam apy abhivyāpya pibatety uktam | tathā ca vakṣyate - pariniṣṭhito'pi [BhP 2.1.9] ity ādi | anenāsvādyāntaravan nedaṃ kālāntare'py āsvādaka-bāhulye'pi vyayiṣyatīty api darśitam | yad vā, tatra tasya rasasya bhagavat-prītimayatve'pi dvaividhyam | tat-prīty- upayuktatvaṃ tat-prīti-pariṇāmatvaṃ ceti | yathoktaṃ dvādaśe -- kathā imās te kathitā mahīyasāṃ vitāya lokeṣu yaśaḥ pareyuṣām | vijñāna-vairāgya-vivakṣayā vibho vaco-vibhūtīr na tu pāramārthyam || yat tūttamaḥ-śloka-guṇānuvādaḥ saṅgīyate 'bhīkṣṇam amaṅgala-ghnaḥ | tam eva nityaṃ śṛṇuyād abhīkṣṇaṃ kṛṣṇe 'malāṃ bhaktim abhīpsamānaḥ || [BhP 12.3.14-15] iti | tataḥ sāmānyato rasatvam uktvā viśeṣato'py āha amṛteti | amṛtaṃ tal-līlā- rasaḥ | hari-līlā-kathā-vrātāmṛtānandita-sat-suram [BhP 12.13.11] iti dvādaśe śrī-bhāgavata-viśeṣaṇāt | līlā-kathā-rasa-niṣevaṇam [BhP 12.4.40] iti tasyaiva rasatva-nirdeśāc ca | sat-suram iti santo'trātmārāmāḥ | itthaṃ satām [BhP 10.12.11] ity ādivat | ta eva surāḥ | amṛta-mātra-svāditvāt | atra tv amṛta- drava-padena līlā-rasasya sāra evocyate | tasmād evaṃ vyākhyeyam | yadyapi prīti-maya-rasa eva śreyān tathāpy asty atra vivekaḥ | rasānubhavino hy atra dvividhāḥ | pibatety upadeśyāḥ | svatas tad-anubhavino līlā-parikarāś ca | tatra līlā-rasānubhavino hy atra parikarā eva tasya sāram anubhavanti antaraṅgatvāt | pare tu yat kiñcid eva bahiraṅgatvāt | yadyapy evaṃ tathāpi tad-anubhava-mayaṃ rasa-sāraṃ svānubhava-mayena rasenaikatayā vibhāvya pibata | yatas tādṛśatayā tādṛśa-śuka-mukhād galitaṃ pravāha-rūpeṇa vahantam ity arthaḥ | tad evaṃ bhagavat-prīteḥ parama-rasatvāpattiḥ śabdopāttaiva | anyatra ca sarva-vedānta-sāraṃ hi [BhP 12.13.15] ity ādau tad-rasāmṛta-tṛptasya ity ādi | evam evābhipretya bhāvukā ity atra rasa-viśeṣa-bhāvanā-caturā iti ṭīkā | tathā smaran mukundāṅghry-upagūhanaṃ punar vihātum icchen na rasa- graho janaḥ [BhP 1.5.19] ity ādi | || 1.1 || śrī-veda-vyāsaḥ || 110 ||
English translation
English witness · section(s) 95
Anuccheda 95
Thus love for the Supreme Personality of Godhead is greater when the devotee has a personal relationship with the Lord. The devotees' relationships with the Lord are seen in these words of srimad-Bhagavatam (1.9.18, and 20-22):
esa vai bhagavan saksad. . .
"This sri Krsna is no other than the inconceivable, original Personality of Godhead. He is the first Narayana, the supreme enjoyer. But He is moving amongst the descendants of King Vrsni just like one of us and He is bewildering us with His self-created energy."
srimad-Bhagavatam (1.9.20-22):
yam manyase matuleyam priyam mitram suhrttamam akaroh sacivam dutam sauhrdad atha sarathim
"O King, that personality whom, out of ignorance only, you thought to be your maternal cousin, your very dear friend, well-wisher, counselor, messenger, benefactor, etc., is that very Personality of Godhead, sri Krsna."
sarvatmanah sama-drso hy advayasyanahankrteh tat-krtam mati vaisamyam niravadyasya na kvacit
"Being the Absolute Personality of Godhead, He is present in everyone's heart. He is equally kind to everyone, and He is free from the false ego of differentiation. Therefore whatever He does is free from material inebriety. He is equibalanced."
tathapy ekanta-bhaktesu pasya bhupanukampitam yan me 'sums tyajatah saksat krsno darsanam agatah
"Yet, despite His being equally kind to everyone, He has graciously come before me while I am ending my life, for I am His unflinching servitor."
In these verses the word "sauhrdat" means because of love",
This verse means: "Out of love you thouight Him your maternal cousin, affectionate friend, well-wisher, and chariot driver, but in truth He is the Supreme Personality of Godhead". Here someone may protest: "Is it not so that because He is the Supersoul prsent in every living being, the Supreme Lord sees everyone equally (sama-drsah), and because everything that exists is His potency the Supreme Lord is not different from anything (advayasya), therefore the Supreme Lord does not think, `I am the maternal cousin of someone.'? How can the faultless Supreme Lord think He is someone's maternal cousin? He cannot be bewildered (mati-vaisamyam) into thinking He is someone's maternal cousin." To answer this protest, srimad-Bhagavatam 1.9.21-22) are spoken here. In these verses it is said: "Even though He cannot be anyone's maternal cousin, still (tathapi), O king (bhupa), please see how the Supreme Lord is merciful to His unalloyed devotees (ekanta-bhaktesu). He is so strongly controlled by His devotees' pure devotion that He indeed thinks that He is their friend or kinsman." In the contact between the Lord and His personal associates, Their bodies are one factor and Their relatrionship is another factor. Their relationship is the primary factor. Their bodies are not the primary factor. In this way it is proved that by both relationship and body Lord Krsna is Maharaja Yudhisthira's maternal cousin. An example of these factors is seen here in the words "yo 'sun", where Bhismadeva says: "Because of Our relationship You have graciously come before me while I am ending my life." Thus, at the moment of the devotee's death, the Supreme Personality of Godhead accepts the devotee and gives shelter to him. Bhismadeva prays to attain that shelter in these words of srimad-Bhagavatam (1.9.33, 35, and 39):
vijaya-sakhe ratir astu me 'navadya
"May sri Krsna, who is the intimate friend of Arjuna. be the object of my attraction."
partha-sakhe ratir mamastu
"Let my mind befixed upon that Krsna."
vijaya-ratha-kutumbha. . .bhagavati ratir astu me mumursor
"At the moment of death, let my ultimate attraction be to sri Krsna, the Personality of Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very careful to give protection to Arjuna's chariot by all means."
The srimad-Bhagavatam verses quoted in this anuccheda were spoken by Bhisma to sri Yudhisthira.
Prīti · Sanskrit §111–114 · English §96
Source[१११] एवं विभावादि-संयोगेन भगवत्-प्रीति-मयो रसो व्यक्तीभवति । तत्र लौकिक-नाट्य-रस-विदाम् अपि पक्ष-चतुष्कम् । रसस्य मुख्यया वृत्त्यानुकार्ये प्राचीने नायक एव वृत्तिः । नटे तूपचाराद् इत्य् एकः पक्षः । पूर्वत्र लौकिकत्वात् पारिमित्याद् भयादि-सान्तरायत्वाच् चानुकर्तरि नट एव द्वितीयः । तस्य शिक्षा-मात्रेण शून्य-चित्ततयैव तद्-अनुकर्तृत्वात् सामाजिकेष्व् एवेति तृतीयः । यदि च द्वितीये सचेतस् त्वं तदोभयत्रापि कथं न स्याद् इति चतुर्थ इति । श्री-भागवतानां तु सर्वत्रैव तत्-प्रीतिमय-रस- स्वीकारः । लौकिकत्वादि-हेतोर् अभावात् । तत्रापि विशेषतोऽनुकार्येषु तत्- परिकरेषु येषां नित्यम् एव हृदयम् अध्यारूढः पूर्णो रसोऽनुकर्त्रादिषु सञ्चरति । तत्र भगवत्-प्रीतेर् अलौकिकत्वम् अपरिमितत्वं च स्वत एव सिद्धम् । न तु लौकिक-रत्य्-आदिवत् काव्य-क् प्तम् । तच् च स्वरूप-निरूपणे स्थापितम् । भयाद्य्-अनवच्छेद्यत्वं श्री-प्रह्लादादौ श्री-व्रज-देवी-आदौ च व्यक्तम् । जन्मान्तराव्यवच्छेद्यत्वं श्री-वृत्र-गजेन्द्रादौ दृष्टम् । श्री-भरतादौ वा । किं बहुना, (पगे ६९) ब्रह्मानन्दाद्य्- अनवच्छेद्यत्वम् अपि श्री-शुकादौ प्रसिद्धम् । एवं तत्-कारणादेश् चालौकिकत्वं ज्ञेयम् । तत्रालम्बन-कारणस्य श्री- भगवतोऽसमोर्ध्वातिशयि-भगवत्त्वाद् एव सिद्धम् । तत्-परिकरस्य च तत्- तुल्यत्वाद् एव । तच् च श्रुति-पुराणादि-दुन्दुभि-घोषितम् । अथोद्दीपन-कारणानां तदीयानां च तदीयत्वाद् एव । तच् च यथा दर्शितम् - तस्यारविन्द-नयनस्य [भ्प् ३.१५.४३] इत्य् आदौ चकार तेषां संक्षोभम् अक्षर-जुषाम् अथ चित्त-तन्वोः इति, गोप्यस् तपः किम् अचरन् [भ्प् १०.४४.१४] इत्य् आदि, का स्त्र्य् अङ्ग [भ्प् १०.२९.४०] इत्य् आदौ यद् गो-द्विज-द्रुम-मृगान् पुलकान्य् अबिभ्रत् इति, विविध-गोप-चरणेषु विदग्ध [भ्प् १०.३५.१४] इत्य् आदि । वेणुवाद्य-वर्णने - सवनशस् तद्-उपधार्य सुरेशाः शक्र-शर्व-परमेष्ठि-पुरोगाः । कवय आनत-कन्धर-चित्ताः कश्मलं ययुर् अनिश्चित-तत्त्वाः ॥ [भ्प् १०.३५.१५] इति । आगन्तुका अपि तच्-छक्त्य्-उपबृंहितत्वेन सादृश्यात् तत्-स्फूर्तिमयत्वेन चालौकिकीं दशाम् आप्नुवन्ति । यथोक्तं - प्रावृट्-श्रियं च तां वीक्ष्य सर्व-काल-सुखावहाम् भगवान् पूजयां चक्रे आत्म-शक्त्य्-उपबृंहिताम् ॥ [भ्प् १०.२०.३१] यथा मेघादयश् च, तथा कार्य-रूपाः पुलकादयोऽप्य् अलौकिकाः । ये खलु अस्पन्दनं गति-मतां पुलकस् तरूणाम् [भ्प् १०.२१.१९] इत्य् आदौ तर्व्-आदिष्व् अप्य् उद्भवन्तो मनुष्येषु स्वस्यात्यद्भुतोदयम् एव ज्ञापयन्ति । एवं निर्वेदाद्याः सहायाश् चालौकिका मन्तव्याः । यत्र लोक-विलक्षण- वैचित्त्य-विप्रलम्भादि-हेतव उन्मादादय उदाहरिष्यन्ते । क्वचित् तु सर्वेषाम् अपि स्वत एवालौकिकत्वम् । श्री-ब्रह्म-संहितायाम् - श्रियः कान्ताः कान्तः परम-पुरुषः कल्प-तरवो द्रुमा भूमिश् चिन्तामणि-गण-मयि तोयम् अमृतम् कथा गानं नाट्यं गमनम् अपि वंशी प्रिय-सखि चिद्-आनन्दं ज्योतिः परम् अपि तद् आस्वाद्यम् अपि च स यत्र क्षीराब्धिः स्रवति सुरभीभ्यश् च सु-महान् निमेषार्धाख्यो वा व्रजति न हि यत्रापि समयः भजे श्वेतद्वीपं तम् अहम् इह गोलोकम् इति यं विदन्तस् ते सन्तः क्षिति-विरल-चाराः कतिपये ॥ [ब्रह्मस् ५.६७-६८] इति । गानं नाट्यम् इति तद्वद् रसाधायकम् इत्य् अर्थः । तद् एवम् अलौकिकत्वादिनानुकार्येऽपि रसे रसत्वापादान-शक्तौ सत्यां प्रीति- कारणादयस् ते तदापि विभावाद्याख्यां भजन्ते । तथैव हि तेषां तत्-तद्- आख्या । यथोक्तं - विभावनं रत्यादेर् विशेषेणास्वादाङ्कुर-योग्यतानयनम् । अनुभावनम् एवम्भूतस्य रत्यादेः समनन्तरम् एव रसादि-रूपतया भावनम् । सञ्चारणे तथाभूतस्य तस्यैव सम्यक् चारणम् [साहित्य-दर्पणम् ३.१३] इति । किं च स्वाभाविकालौकिकत्वे सति यथा लौकिक-रस-विदां लौकिकेभ्योऽपि काव्य-संश्रयाद् अलौकिक-शक्तिं दधानेभ्यो विभावाद्य्-आख्याप्राप्त- कारणादिभ्यः शोकादाव् अपि सुखम् एव जायते इति रसत्वापत्तिस् तथैवास्माभिर् वियोगादाव् अपि मन्तव्यम् । तत्र बहिस् तदीय-वियोग-मय- दुःखेऽपि परमानन्द-घनस्य भगवतस् तद्-भावस्य च हृदि स्फूर्तिर् विद्यत एव । परमानन्द-घनत्वं च तयोस् त्यक्तुम् अशक्यत्वात् । ततः क्षुधातुराणाम् अत्युष्ण-मधुर-दुग्धवन् न तत्र रसत्व-व्याघातः । तदा तद्-भावस्य परमानन्द-रूपस्यापि वियोग-दुःख-निमित्तत्वं चन्द्रादीनां तापनत्वम् एव ज्ञेयम् । तथा तस्य दुःखस्य च भावाननन्द-जन्यत्वाद् आयत्यां संयोग-सुख- (पगे ७०) पोषकत्वाच् च सुखान्तःपात एव । तथा तदीयस्य करुणस्यापि रसस्य सर्वज्ञ-वचनादि-रचित-प्राप्त्य्-आशामयत्वात् संयोगावशेषत्वात् तत्र तथैव गतिः सिद्धा । तद् एवम् अनुकार्ये रसोदयः सिद्धः । स एव च मुख्यः । श्रवणजानुरागाद् दर्शनजानुरागस्य श्रेष्ठत्वात् - श्रुत-मात्रो ऽपि यः स्त्रीणां प्रसह्याकर्षते मनः । उरु-गायोरु-गीतो वा पश्यन्तीनां च किं पुनः ॥ [भ्प् १०.९०.२६] इति न्यायेन । अतस् तव विक्रीडितं ब्रह्मन् [भ्प् ११.६.४४] इत्य् आदिकोद्भव-वचन-मयं पद्य-द्वयं चाहार्यम् । अथ अनुकर्ताप्य् अत्र भक्त एव सम्मतः । अन्येषां सम्यक् तद्- अनुकरणासामार्थ्यात् । ततस् तत्रापि तद्-रसोदयः स्याद् एव । किन्तु भक्तेर् भक्ति-विषयको भगवद्-रसः प्रायो नोदयते भक्ति-विरोधाद् एव । ततो नानुक्रियते च । तद्-अनुभवश् च भगवत्-सम्बन्धित्वेनैव भवति नात्मीयत्वेन । स च भक्ति-रसोद्दीपकत्वेनैव चरितार्थताम् आपद्यते । ततः क्वचिच् छ्रुद्ध-भक्तानाम् अपि यदि तद्-अनुभावानुकरणं स्यात् तदा तदीयत्वेनैव तैस् तद् भाव्यते न तु स्वीयत्वेनेति समाधेयम् । यत्र तु भक्त-विरोधः । यथा गदादि-तुल्य-भावानां वसुदेवादौ तत्रोदयतेऽपि । अथ सामाजिका अपि भक्ता एवेष्टा इति । तत्रापि सिद्धिः । इति दृश्य-काव्येषु रस- भावना-विधिः । श्रव्य-काव्येष्व् अपि वर्णनीय-वर्ण-श्रोतृ-भेदेन यथायथं बोधव्यः । किं चात्र प्रायस् तत्-तद्-अपेक्षा रत्य्-अङ्कुरवताम् एव । प्रेमादिमतां तु यथा-कथञ्चित् स्मरणम् अपि तत्र हेतुः येषां षड्जादिमय-स्वर-मात्रम् अपि तत्र हेतुर् भवति । यथोक्तं श्री-नारदम् उद्दिश्य षष्ठे - स्वर-ब्रह्मणि निर्भात- हृषीकेश-पदाम्बुजे । अखण्डं चित्तम् आवेश्य लोकान् अनुचरन् मुनिः ॥ [भ्प् ६.५.२२] इति । ततः प्रेमादि-भाव एव तेषु सर्वां सामग्रीम् उद्भावयति । यथोक्तं श्री- प्रह्लादम् उद्दिश्य - क्वचिद् रुदति वैकुण्ठ-चिन्ता-शवल-चेतनः [भ्प् ७.४.३६] इत्य् आदिना - क्वचिद् उत्पुलकस् तूष्णीम् आस्ते संस्पर्श-निर्वृतः । अस्पन्द-प्रणयानन्द- सलिलामीलितेक्षणः ॥ [भ्प् ७.४.४१] इत्य् अन्तेन । लौकिक-रसज्ञैर् अपि हीनाङ्गत्वेऽपि तत्-तद्-अङ्ग-समाक्षेपाद् रस-निष्पत्तिर् अभिमता । किं च, भगवत्-प्रीति-रसिकाः द्विविधाः - तदीय-लीलान्तः-पातिनस् तद्-अन्तः- पातिताभिमानिनश् च । तत्र पूर्वेषां प्राक्तन-युक्त्या स्वत एव सिद्धो रसः । उत्तरेषां तु द्विविधा गतिः । तत्-तल्-लीलान्तः-पाति-सहित-भगवच्- चरित-श्रवणादिनैका । भगवन्-माधुर्यादि-श्रवणादिना चान्या । तत्र पूर्वत्र यदि समान-वासनस् तल्-लीलान्तः-पाती भवेत् तदा स्वयं सदृशो भाव एव तस्य तल्-लीलान्तः-पाति-विशेषस्य विभावादिकं तादृशत्वाभिमानिनि साधारणी करोति । यथा - परस्य न परस्येति ममेति न ममेति च । (पगे ७१) तद्-आस्वादे विभावादेः परिच्छेदो न विद्यते ॥ [साह्द् ३.१२] इति । यदि तु विलक्ष्ण-वासनस् तदा विभावानां सञ्चारिणाम् अनुभावानां च प्रायश एव साधारण्यं भवति । तेन तद्-भाव-विशेषस्योद्दीपन-मात्रं स्यात्, न तु रसोद्बोधः । यदि तु विरुद्ध-वासनः स्यात्, यथा वत्सलेन प्रेयसी, तदापि तस्य प्रीति-सामान्यस्यैव वात्सल्यादि-दर्शनेनोद्दीपनं भवति । न भाव-विशेषस्य । न च रसोद्बोधो जायते । अथोत्तरत्र श्री-भगवन्-माधुर्यादि-श्रवणादौ तल्-लीलान्तः-पातिवत् स्वतन्त्र एव रसोद्बोध इति । तद् एवं भगवत्-प्रीते रसत्वापत्तौ सिद्धायाम् एवं विभाव्यते । विभावादिभिः संवलिता तत्-प्रीतिस् तत्-प्रीतिमयो रस इति । तद् उक्तं - यथा खण्ड-मरिचादीनां सम्मेलनाद् अपूर्व एव कश्चिद् आस्वादः प्रपानक-रसे जायते, विभावादि-सम्मेलनाद् इहापि तथा [साह्द् ३.१५] इति । स चायं रसो भगवन्-माधुर्यानुकूल्यानुभव-लक्षणास्वादेनोद्दीपन- विभाव-रूपेण स्वांशेनास्वाद-रूपः । भगवद्-आदि-लक्षणालम्बन- विभावादि-रूपेणास्वाद्य-रूपश् च । अत उभयथा व्यपदेशः । तत्र विभावा द्विविधाः । आलम्बनम् उद्दीपनश् च । यथोक्तम् अग्नि-पुराणे विभाव्यते हि रत्यादिर् यत्र येन विभाव्यते । विभावो नाम स द्वेधालम्बनोद्दीपनात्मकः ॥ [अप् ३३९-३५-३६] आलम्बनो द्विविधः । प्रीति-विषयत्वेन स्वयं भगवान् श्री-कृष्णः । तत्- प्रीत्य्-आधारत्वेन तत्-प्रिय-वर्गश् च । उभयत्रैव यत्रेति सप्तम्य्-अर्थत्व- व्याप्तेः । तत्र श्री-कृष्णो यथा पूर्वम् उदाहृतः यस्याननं मकर-कुण्डलं [भ्प् ९.२४.६५] इत्य् आदिना । गोप्यस् तपः किम् अचरन् यद् अमुष्य रूपम् [भ्प् १०.४४.२४] इत्य् आदिना च । तस्य तत्-तन्-माधुर्यानभिव्यक्ताव् अपि स्वभावत एव प्रियतमत्वं स्वयं दर्शयति - प्राण-बुद्धि-मनः-स्वात्म-दार-पत्य-धनादयः । यत्-सम्पर्कात् प्रिया आसंस् ततः को न्व् अपरः प्रियः ॥ [भ्प् १०.२३.२७] स्वः शुद्धो जीवः । आत्मा देहः । यस्य मम सम्पर्कात् परम्परासम्बन्धात् । अहं तावत् परमानन्द-घन-रूप इति स्वतः प्रियः । स्वस्य ममांशत्वाद् अन्तर्यामी पुरुषोऽपि प्रियः । तस्य च जीव- रूपोऽंश इति मत्-सम्बन्ध-परम्परया प्रियः । तद्-अध्यास-सम्बन्ध- परम्परया च प्राणादयः प्रिया इत्य् अर्थः । एवं व्यक्तीकृत-रूपान्तरेऽपि श्री-रामेणानुभूतम् -- किम् एतद् अद्भुतम् इव वासुदेवे ऽखिलात्मनि । व्रजस्य सात्मनस् तोकेष्व् अपूर्वं प्रेम वर्धते ॥ [भ्प् १०.१३.३६] इति । ततः - श्यामं हिरण्य-परिधिं वन-माल्य-बर्ह- धातु-प्रवाल-नट-वेषम् अनुव्रतांसे । विन्यस्त-हस्तम् इतरेण धुनानम् अब्जं कर्णोत्पलालक-कपोल-मुखाब्ज-हासम् ॥ [भ्प् १०.२३.२२] इत्य् एतल्-लक्षणेषु ममाविर्भावेषु युष्माकं प्रीत्य्-उत्कर्षोदयो नापूर्व इति भावः । ॥ १०.२३ ॥ श्री-भगवान् यज्ञपत्नीः ॥ १११ ॥ [११२-११४] तथा तत्-प्रिय-वर्गश् च पूर्वं दर्शितः । तुलयाम लवेनापि [भ्प् १.१८.१३] इत्य् आदिना । अस्य भगवद्-विषय-प्रीत्य्-आलम्बनत्वम् अपि युक्तम् । स्मरणादि- पथं गते ह्य् अस्मिंस् तद्-आधारा सा प्रीतिर् अनुभूयते । आलम्बन-शब्दश् च विषयाधारयोर् वर्तन इति । अतएवोक्तं - तत् कथ्यतां महा-भाग यदि कृष्ण-कथाश्रयम् । अथवास्य पदाम्भोज- मकरन्द-लिहां सताम् ॥ [भ्प् १.१६.६] इति । तद् एवम् अपि यम् आश्रित्य श्री-भगवति स प्रीति-विशेषः प्रवर्तते स एवालम्बनो ज्ञेयः । अन्ये तूद्दीपनाः । अथैवं स-वासन-भिन्न-वासनक- द्विध- (पगे ७२) तत्-प्रिय-वर्ग-विषया च या प्रीतिः सापि तत्-प्रीत्य्- आधारत्वेनैव न तु स्व-सम्बन्धादिना । अतएव तत्-प्रिय-वर्गेऽपि स्व- सम्बन्ध-हेतुकां प्रीतिं निषिध्य श्री-भगवत्य् एव ताम् अभ्यर्थ्य पुनस् तत्-प्रिय-वर्गे तद्-आधारत्वेनैव प्रीतिम् अङ्गीकरोति # अथ तत्र निषेधः - अथ विश्वेश विश्वात्मन् विश्व-मूर्ते स्वकेषु मे । स्नेह-पाशम् इमं छिन्धि दृढं पाण्डुषु वृष्णिषु ॥ [भ्प् १.८.४१] अथ अभ्यर्थना -- त्वयि मे ऽनन्य-विषया मतिर् मधु-पते ऽसकृत् । रतिम् उद्वहताद् अद्धा गङ्गेवौघम् उदन्वति ॥ [भ्प् १.८.४२] अथ अङ्गीकारः -- श्री-कृष्ण कृष्ण-सख वृष्ण्य्-ऋषभावनि-ध्रुग्- राजन्य-वंश-दहनानपवर्ग-वीर्य । गोविन्द गो-द्विज-सुरार्ति-हरावतार योगेश्वराखिल-गुरो भगवन् नमस् ते ॥ [भ्प् १.८.४३] ॥ १.८ ॥ श्री-कुन्ती श्री-भगवन्तम् ॥ ११२-११४ ॥
[111] evaṃ vibhāvādi-saṃyogena bhagavat-prīti-mayo raso vyaktībhavati | tatra laukika-nāṭya-rasa-vidām api pakṣa-catuṣkam | rasasya mukhyayā vṛttyānukārye prācīne nāyaka eva vṛttiḥ | naṭe tūpacārād ity ekaḥ pakṣaḥ | pūrvatra laukikatvāt pārimityād bhayādi-sāntarāyatvāc cānukartari naṭa eva dvitīyaḥ | tasya śikṣā-mātreṇa śūnya-cittatayaiva tad-anukartṛtvāt sāmājikeṣv eveti tṛtīyaḥ | yadi ca dvitīye sacetas tvaṃ tadobhayatrāpi kathaṃ na syād iti caturtha iti | śrī-bhāgavatānāṃ tu sarvatraiva tat-prītimaya-rasa- svīkāraḥ | laukikatvādi-hetor abhāvāt | tatrāpi viśeṣato'nukāryeṣu tat- parikareṣu yeṣāṃ nityam eva hṛdayam adhyārūḍhaḥ pūrṇo raso'nukartrādiṣu sañcarati | tatra bhagavat-prīter alaukikatvam aparimitatvaṃ ca svata eva siddham | na tu laukika-raty-ādivat kāvya-k ptam | tac ca svarūpa-nirūpaṇe sthāpitam | bhayādy-anavacchedyatvaṃ śrī-prahlādādau śrī-vraja-devī-ādau ca vyaktam | janmāntarāvyavacchedyatvaṃ śrī-vṛtra-gajendrādau dṛṣṭam | śrī-bharatādau vā | kiṃ bahunā, (page 69) brahmānandādy- anavacchedyatvam api śrī-śukādau prasiddham | evaṃ tat-kāraṇādeś cālaukikatvaṃ jñeyam | tatrālambana-kāraṇasya śrī- bhagavato'samordhvātiśayi-bhagavattvād eva siddham | tat-parikarasya ca tat- tulyatvād eva | tac ca śruti-purāṇādi-dundubhi-ghoṣitam | athoddīpana-kāraṇānāṃ tadīyānāṃ ca tadīyatvād eva | tac ca yathā darśitam - tasyāravinda-nayanasya [BhP 3.15.43] ity ādau cakāra teṣāṃ saṃkṣobham akṣara-juṣām atha citta-tanvoḥ iti, gopyas tapaḥ kim acaran [BhP 10.44.14] ity ādi, kā stry aṅga [BhP 10.29.40] ity ādau yad go-dvija-druma-mṛgān pulakāny abibhrat iti, vividha-gopa-caraṇeṣu vidagdha [BhP 10.35.14] ity ādi | veṇuvādya-varṇane - savanaśas tad-upadhārya sureśāḥ śakra-śarva-parameṣṭhi-purogāḥ | kavaya ānata-kandhara-cittāḥ kaśmalaṃ yayur aniścita-tattvāḥ || [BhP 10.35.15] iti | āgantukā api tac-chakty-upabṛṃhitatvena sādṛśyāt tat-sphūrtimayatvena cālaukikīṃ daśām āpnuvanti | yathoktaṃ - prāvṛṭ-śriyaṃ ca tāṃ vīkṣya sarva-kāla-sukhāvahām bhagavān pūjayāṃ cakre ātma-śakty-upabṛṃhitām || [BhP 10.20.31] yathā meghādayaś ca, tathā kārya-rūpāḥ pulakādayo'py alaukikāḥ | ye khalu aspandanaṃ gati-matāṃ pulakas tarūṇām [BhP 10.21.19] ity ādau tarv-ādiṣv apy udbhavanto manuṣyeṣu svasyātyadbhutodayam eva jñāpayanti | evaṃ nirvedādyāḥ sahāyāś cālaukikā mantavyāḥ | yatra loka-vilakṣaṇa- vaicittya-vipralambhādi-hetava unmādādaya udāhariṣyante | kvacit tu sarveṣām api svata evālaukikatvam | śrī-brahma-saṃhitāyām - śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam amṛtam kathā gānaṃ nāṭyaṃ gamanam api vaṃśī priya-sakhi cid-ānandaṃ jyotiḥ param api tad āsvādyam api ca sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ bhaje śvetadvīpaṃ tam aham iha golokam iti yaṃ vidantas te santaḥ kṣiti-virala-cārāḥ katipaye || [BrahmaS 5.67-68] iti | gānaṃ nāṭyam iti tadvad rasādhāyakam ity arthaḥ | tad evam alaukikatvādinānukārye'pi rase rasatvāpādāna-śaktau satyāṃ prīti- kāraṇādayas te tadāpi vibhāvādyākhyāṃ bhajante | tathaiva hi teṣāṃ tat-tad- ākhyā | yathoktaṃ - vibhāvanaṃ ratyāder viśeṣeṇāsvādāṅkura-yogyatānayanam | anubhāvanam evambhūtasya ratyādeḥ samanantaram eva rasādi-rūpatayā bhāvanam | sañcāraṇe tathābhūtasya tasyaiva samyak cāraṇam [Sāhitya-darpaṇam 3.13] iti | kiṃ ca svābhāvikālaukikatve sati yathā laukika-rasa-vidāṃ laukikebhyo'pi kāvya-saṃśrayād alaukika-śaktiṃ dadhānebhyo vibhāvādy-ākhyāprāpta- kāraṇādibhyaḥ śokādāv api sukham eva jāyate iti rasatvāpattis tathaivāsmābhir viyogādāv api mantavyam | tatra bahis tadīya-viyoga-maya- duḥkhe'pi paramānanda-ghanasya bhagavatas tad-bhāvasya ca hṛdi sphūrtir vidyata eva | paramānanda-ghanatvaṃ ca tayos tyaktum aśakyatvāt | tataḥ kṣudhāturāṇām atyuṣṇa-madhura-dugdhavan na tatra rasatva-vyāghātaḥ | tadā tad-bhāvasya paramānanda-rūpasyāpi viyoga-duḥkha-nimittatvaṃ candrādīnāṃ tāpanatvam eva jñeyam | tathā tasya duḥkhasya ca bhāvānananda-janyatvād āyatyāṃ saṃyoga-sukha- (page 70) poṣakatvāc ca sukhāntaḥpāta eva | tathā tadīyasya karuṇasyāpi rasasya sarvajña-vacanādi-racita-prāpty-āśāmayatvāt saṃyogāvaśeṣatvāt tatra tathaiva gatiḥ siddhā | tad evam anukārye rasodayaḥ siddhaḥ | sa eva ca mukhyaḥ | śravaṇajānurāgād darśanajānurāgasya śreṣṭhatvāt - śruta-mātro 'pi yaḥ strīṇāṃ prasahyākarṣate manaḥ | uru-gāyoru-gīto vā paśyantīnāṃ ca kiṃ punaḥ || [BhP 10.90.26] iti nyāyena | atas tava vikrīḍitaṃ brahman [BhP 11.6.44] ity ādikodbhava-vacana-mayaṃ padya-dvayaṃ cāhāryam | atha anukartāpy atra bhakta eva sammataḥ | anyeṣāṃ samyak tad- anukaraṇāsāmārthyāt | tatas tatrāpi tad-rasodayaḥ syād eva | kintu bhakter bhakti-viṣayako bhagavad-rasaḥ prāyo nodayate bhakti-virodhād eva | tato nānukriyate ca | tad-anubhavaś ca bhagavat-sambandhitvenaiva bhavati nātmīyatvena | sa ca bhakti-rasoddīpakatvenaiva caritārthatām āpadyate | tataḥ kvacic chruddha-bhaktānām api yadi tad-anubhāvānukaraṇaṃ syāt tadā tadīyatvenaiva tais tad bhāvyate na tu svīyatveneti samādheyam | yatra tu bhakta-virodhaḥ | yathā gadādi-tulya-bhāvānāṃ vasudevādau tatrodayate'pi | atha sāmājikā api bhaktā eveṣṭā iti | tatrāpi siddhiḥ | iti dṛśya-kāvyeṣu rasa- bhāvanā-vidhiḥ | śravya-kāvyeṣv api varṇanīya-varṇa-śrotṛ-bhedena yathāyathaṃ bodhavyaḥ | kiṃ cātra prāyas tat-tad-apekṣā raty-aṅkuravatām eva | premādimatāṃ tu yathā-kathañcit smaraṇam api tatra hetuḥ yeṣāṃ ṣaḍjādimaya-svara-mātram api tatra hetur bhavati | yathoktaṃ śrī-nāradam uddiśya ṣaṣṭhe - svara-brahmaṇi nirbhāta- hṛṣīkeśa-padāmbuje | akhaṇḍaṃ cittam āveśya lokān anucaran muniḥ || [BhP 6.5.22] iti | tataḥ premādi-bhāva eva teṣu sarvāṃ sāmagrīm udbhāvayati | yathoktaṃ śrī- prahlādam uddiśya - kvacid rudati vaikuṇṭha-cintā-śavala-cetanaḥ [BhP 7.4.36] ity ādinā - kvacid utpulakas tūṣṇīm āste saṃsparśa-nirvṛtaḥ | aspanda-praṇayānanda- salilāmīlitekṣaṇaḥ || [BhP 7.4.41] ity antena | laukika-rasajñair api hīnāṅgatve'pi tat-tad-aṅga-samākṣepād rasa-niṣpattir abhimatā | kiṃ ca, bhagavat-prīti-rasikāḥ dvividhāḥ - tadīya-līlāntaḥ-pātinas tad-antaḥ- pātitābhimāninaś ca | tatra pūrveṣāṃ prāktana-yuktyā svata eva siddho rasaḥ | uttareṣāṃ tu dvividhā gatiḥ | tat-tal-līlāntaḥ-pāti-sahita-bhagavac- carita-śravaṇādinaikā | bhagavan-mādhuryādi-śravaṇādinā cānyā | tatra pūrvatra yadi samāna-vāsanas tal-līlāntaḥ-pātī bhavet tadā svayaṃ sadṛśo bhāva eva tasya tal-līlāntaḥ-pāti-viśeṣasya vibhāvādikaṃ tādṛśatvābhimānini sādhāraṇī karoti | yathā - parasya na parasyeti mameti na mameti ca | (page 71) tad-āsvāde vibhāvādeḥ paricchedo na vidyate || [SāhD 3.12] iti | yadi tu vilakṣṇa-vāsanas tadā vibhāvānāṃ sañcāriṇām anubhāvānāṃ ca prāyaśa eva sādhāraṇyaṃ bhavati | tena tad-bhāva-viśeṣasyoddīpana-mātraṃ syāt, na tu rasodbodhaḥ | yadi tu viruddha-vāsanaḥ syāt, yathā vatsalena preyasī, tadāpi tasya prīti-sāmānyasyaiva vātsalyādi-darśanenoddīpanaṃ bhavati | na bhāva-viśeṣasya | na ca rasodbodho jāyate | athottaratra śrī-bhagavan-mādhuryādi-śravaṇādau tal-līlāntaḥ-pātivat svatantra eva rasodbodha iti | tad evaṃ bhagavat-prīte rasatvāpattau siddhāyām evaṃ vibhāvyate | vibhāvādibhiḥ saṃvalitā tat-prītis tat-prītimayo rasa iti | tad uktaṃ - yathā khaṇḍa-maricādīnāṃ sammelanād apūrva eva kaścid āsvādaḥ prapānaka-rase jāyate, vibhāvādi-sammelanād ihāpi tathā [SāhD 3.15] iti | sa cāyaṃ raso bhagavan-mādhuryānukūlyānubhava-lakṣaṇāsvādenoddīpana- vibhāva-rūpeṇa svāṃśenāsvāda-rūpaḥ | bhagavad-ādi-lakṣaṇālambana- vibhāvādi-rūpeṇāsvādya-rūpaś ca | ata ubhayathā vyapadeśaḥ | tatra vibhāvā dvividhāḥ | ālambanam uddīpanaś ca | yathoktam agni-purāṇe vibhāvyate hi ratyādir yatra yena vibhāvyate | vibhāvo nāma sa dvedhālambanoddīpanātmakaḥ || [AP 339-35-36] ālambano dvividhaḥ | prīti-viṣayatvena svayaṃ bhagavān śrī-kṛṣṇaḥ | tat- prīty-ādhāratvena tat-priya-vargaś ca | ubhayatraiva yatreti saptamy-arthatva- vyāpteḥ | tatra śrī-kṛṣṇo yathā pūrvam udāhṛtaḥ yasyānanaṃ makara-kuṇḍalaṃ [BhP 9.24.65] ity ādinā | gopyas tapaḥ kim acaran yad amuṣya rūpam [BhP 10.44.24] ity ādinā ca | tasya tat-tan-mādhuryānabhivyaktāv api svabhāvata eva priyatamatvaṃ svayaṃ darśayati - prāṇa-buddhi-manaḥ-svātma-dāra-patya-dhanādayaḥ | yat-samparkāt priyā āsaṃs tataḥ ko nv aparaḥ priyaḥ || [BhP 10.23.27] svaḥ śuddho jīvaḥ | ātmā dehaḥ | yasya mama samparkāt paramparāsambandhāt | ahaṃ tāvat paramānanda-ghana-rūpa iti svataḥ priyaḥ | svasya mamāṃśatvād antaryāmī puruṣo'pi priyaḥ | tasya ca jīva- rūpo'ṃśa iti mat-sambandha-paramparayā priyaḥ | tad-adhyāsa-sambandha- paramparayā ca prāṇādayaḥ priyā ity arthaḥ | evaṃ vyaktīkṛta-rūpāntare'pi śrī-rāmeṇānubhūtam -- kim etad adbhutam iva vāsudeve 'khilātmani | vrajasya sātmanas tokeṣv apūrvaṃ prema vardhate || [BhP 10.13.36] iti | tataḥ - śyāmaṃ hiraṇya-paridhiṃ vana-mālya-barha- dhātu-pravāla-naṭa-veṣam anuvratāṃse | vinyasta-hastam itareṇa dhunānam abjaṃ karṇotpalālaka-kapola-mukhābja-hāsam || [BhP 10.23.22] ity etal-lakṣaṇeṣu mamāvirbhāveṣu yuṣmākaṃ prīty-utkarṣodayo nāpūrva iti bhāvaḥ | || 10.23 || śrī-bhagavān yajñapatnīḥ || 111 || [112-114] tathā tat-priya-vargaś ca pūrvaṃ darśitaḥ | tulayāma lavenāpi [BhP 1.18.13] ity ādinā | asya bhagavad-viṣaya-prīty-ālambanatvam api yuktam | smaraṇādi- pathaṃ gate hy asmiṃs tad-ādhārā sā prītir anubhūyate | ālambana-śabdaś ca viṣayādhārayor vartana iti | ataevoktaṃ - tat kathyatāṃ mahā-bhāga yadi kṛṣṇa-kathāśrayam | athavāsya padāmbhoja- makaranda-lihāṃ satām || [BhP 1.16.6] iti | tad evam api yam āśritya śrī-bhagavati sa prīti-viśeṣaḥ pravartate sa evālambano jñeyaḥ | anye tūddīpanāḥ | athaivaṃ sa-vāsana-bhinna-vāsanaka- dvidha- (page 72) tat-priya-varga-viṣayā ca yā prītiḥ sāpi tat-prīty- ādhāratvenaiva na tu sva-sambandhādinā | ataeva tat-priya-varge'pi sva- sambandha-hetukāṃ prītiṃ niṣidhya śrī-bhagavaty eva tām abhyarthya punas tat-priya-varge tad-ādhāratvenaiva prītim aṅgīkaroti # atha tatra niṣedhaḥ - atha viśveśa viśvātman viśva-mūrte svakeṣu me | sneha-pāśam imaṃ chindhi dṛḍhaṃ pāṇḍuṣu vṛṣṇiṣu || [BhP 1.8.41] atha abhyarthanā -- tvayi me 'nanya-viṣayā matir madhu-pate 'sakṛt | ratim udvahatād addhā gaṅgevaugham udanvati || [BhP 1.8.42] atha aṅgīkāraḥ -- śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug- rājanya-vaṃśa-dahanānapavarga-vīrya | govinda go-dvija-surārti-harāvatāra yogeśvarākhila-guro bhagavan namas te || [BhP 1.8.43] || 1.8 || śrī-kuntī śrī-bhagavantam || 112-114 ||
English translation
English witness · section(s) 96
Anuccheda 96
When the idea that one has a personal relationship with the Lord is combined with the idea "the Lord is mine", then love becomes very strong. This is seen in the following words of srimad-Bhagavatam (5.6.18):
rajan patir gurur alam bhavatam yadunam daivam priyah kula-patih kva ca kinkaro vah astv evam anga bhagavan bhajatam mukundo muktim dadati karhicit sma na bhakti-yogam
"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."
That loving devotional service (priti-bhakti) is superior to liberation is described in this prose passage of srimad- Bhagavatam (5.6.17):
yasyam eva kavayah. . .
"Devotees always bathe themselves in devotional service in order to be relieved from the various tribulations of material existence. By doing this, the devotees enjoy supreme bliss, and liberation personified comes to serve them. Nonetheless, they do not accept that service, even if it is offered by the Supreme Personality of Godhead Himself. For the devotees, liberation [mukti] is very unimportant because, having attained the Lord's transcendental loving service, they have attained everything desirable and have transcended all material desires."
In srimad-Bhagavatam 5.6.18 the words "rajan bhavatam yadunam bhagavan" mean "O king, the Supreme Personality of Godhead is the property of you Yadus," evam" means "the love you feel for the Lord is very far from what others have attained". This verse says: Although others repeatedly worship the Supreme Lord, He gives them only liberation and not devotional service." In this way the glory of the Yadus' love for the Lord is described. The glories of devotional service are also described in this prayer spoken by Lord Brahma in srimad-Bhagavatam (10.14.30):
tad astu me natha sa bhuri-bhago
"My dear Lord, I pray that I may be so fortunate that, in this life or in another life, wherever I may take my birth, I may be counted as one of Your devotees. Wherever I may be, I pray that I may be engaged in Your devotional service."
Prīti · Sanskrit §115–116 · English §97
Source[११५] एवं वृक्नः इत्य् आदि-द्वयं श्रीमद्-उद्धव-वाक्यम् अपि सङ्गमनीयम् । यथा -- वृक्णश् च मे सु-दृठः स्नेह-पाशो दाशार्ह-वृष्ण्य्-अन्धक-सात्वतेषु । प्रसारितः सृष्टि-विवृद्धये त्वया स्व-मायया ह्य् आत्म-सुबोध-हेतिना ॥ नमो ऽस्तु ते महा-योगिन् प्रपन्नम् अनुशाधि माम् । यथा त्वच्-चरणाम्भोजे रतिः स्याद् अनपायिनी ॥ [भ्प् ११.२९.३९-४०] सृष्टि-विवृद्धये त्वया स्वाधीनया मायया यो देहादि-सम्बन्धजः स्नेह- पाशः प्रसारितः स वृक्णश् छिन्नः । केन ? आत्म-सुबोध-हेतिना, त्वदीय- प्रीत्य्-उत्पादक-शोभन-ज्ञान-लक्षण-शस्त्रेण । अधुना त्वत्- सम्बन्धेनैव स भातीत्य् अर्थः । अतएवोत्तर-पद्यम् अपि तथैव । इयं चोक्तिः श्रीमद्-उद्धवस्य सिद्धत्वान् न सम्बहवतीति स्व-व्याजेनान्यान् उद्दिश्यैवेति ज्ञेयम् । अथ श्री-कुन्ती-वाक्यस्यान्यावतारिका, यथा गमने पाण्डवानाम् अकुशलं अगमने वृष्णीनाम् इत्य् उभयतो व्याकुल-चित्ता सती [वृ हेरे अद्द्स्: तेषु स्नेह- निवृत्तिः प्रार्थयते अथेति । एवम् अप्य् उभयेषां तादृश-तद्-एकालम्बनता- दर्शनेन तेष्व् अधिक-भगवत्-प्रीत्य्-आधारत्वं स्वस्याधिक-स्नेह-हेतुर् इति । एन्द् वृ अद्दितिओन्] तेषु स्नेह-च्छेद-व्याजेनोभयेषाम् अपि त्वद्-अविच्छेद एव क्रियताम् इति च व्यज्यते । ततश् चोत्तरत्र श्री-सुत-वाक्ये तां बाढम् इत्य् उपामन्त्र्ये [भ्प् १.८.४५] इत्य् अत्र भगवद्-अभ्युपगमोऽपि सर्वत्रैव सङ्गच्छते । तथाप्य् अस्य वृक्णश् चेत्य् आदि-वाक्यस्य सङ्गमनार्थं तत्- तथावअतारितम् । ॥ ११.२९ ॥ श्रीमद्-उद्धवः ॥ ११५ ॥ [११६] एवं श्री-देवक्याः षड्-गर्भानयने तान् प्रति यः स्नेहो दृश्यते स खलु स्वपीत-शेष-स्तन्य-प्रसादेन तद्-उद्धरणार्थं श्री-भगवतैव प्रपञ्चितः । यथोक्तम्- अपाययत् स्तनं प्रीता सुत-स्पर्श-परिस्नुतम् । मोहिता मायया विष्णोर् यया सृष्टिः प्रवर्तते ॥ पीत्वामृतं पयस् तस्याः पीत-शेषं गदा-भृतः ॥ [भ्प् १.८५.५४-५५] इत्य् आदि । ययुर् विहायसा धाम [भ्प् १०.८५.५६] इत्य् अन्तम् । तथापि तन्-माया तत्- सहोदरता-स्फूर्तिम् एवावलम्ब्य तां मोहितवतीति मन्तव्यम् । अथ श्री-रुक्मिण्या रुक्मिण्यापि स्नेहस् तद्-दैन्यादि-कौतुकं दिदृक्षुणा श्री- भगवतैव (पगे ७३) वा तद्-अर्थं तल्-लीला-शक्त्यैव वा रक्षितोऽस्तीति लभ्यते । स च भक्ति-स्फोरणांशम् एवावलम्ब्य, तस्या ह्य् ऐश्वर्य-ज्ञान- संवलितत्वाद् अन्तःकरणम् एवं जातम् - अयं परमेश्वरः । अयं त्व् अतिनिकृष्टः । तस्माद् अस्मिन्न् अयं विप्रकुर्वन्न् अपि किञ्चित् कर्तुम् अशक्त एव । ततोऽतिदीनोऽयम् इति तथा श्री-भगवच्-चरणाश्रिताया मम देह- सम्बन्धवान् इति, दीन-दयालोर् भक्त-सम्बन्ध-परम्परा- मात्रेणाभयदाद् अस्मात् तन् नार्हतीति । एवं ह्य् ऐश्वर्य-दृष्ट्यैव तत्- प्रार्थनम् योगेश्वराप्रमेयात्मन् [भ्प् १०.५४.३३] इत्य् आदि । अथ श्री-बलदेवस्य स्व-शिष्यीभूत-दुर्योधन-पक्ष-पातोऽप्य् एवं मन्तव्यः । क्वचित् तत्र तत्-क्षय-करः क्रोधोऽपि दृश्यते । यथा लक्ष्मणा- हरणे । सर्वम् एतत् तु वैचित्री-पोषार्थं श्री-भगवल्-लीला-शक्त्यैव प्रपञ्च्यते इत्य् उक्तम् । अथ उद्दीपनाः । यद्-विशिष्टतया श्री-कृष्ण आलम्बनस् त एव भाव- विभावन-हेतुत्वेन पृथङ्-निर्दिष्टा उद्दीपनाः कथ्यन्ते । ते च तस्य गुण- जाति-क्रिया-द्रव्य-काल-रूपाः । गुणाश् त्रिविधाः काय-वाङ्-मानसाश्रयाः । सर्व एवैते न प्राकृता इत्य् उक्तम् -- मां भजन्ति गुणाः सर्वे निर्गुणं निरपेक्षकम् । सुहृदं प्रियम् आत्मानं साम्यासङ्गादयो ऽगुणाः ॥ [भ्प् ११.१३.४०] इत्य् आदिना । तान् एव श्री-कृष्णम् आलम्बनी-कृत्य समुद्दिश्य - सत्यं शौचं दया क्षान्तिस् त्यागः सन्तोष आर्जवम् । शमो दमस् तपः साम्यं तितिक्षोपरतिः श्रुतम् ॥ ज्ञानं विरक्तिर् ऐश्वर्यं शौर्यं तेजो बलं स्मृतिः । स्वातन्त्र्यं कौशलं कान्तिर् धैर्यं मार्दवम् एव च ॥ प्रागल्भ्यं प्रश्रयः शीलं सह ओजो बलं भगः । गाम्भीर्यं स्थैर्यम् आस्तिक्यं कीर्तिर् मानो ऽनहङ्कृतिः ॥ एते चान्ये च भगवन् नित्या यत्र महा-गुणाः । प्रार्थ्या महत्त्वम् इच्छद्भिर् न वियन्ति स्म कर्हिचित् ॥ [भ्प् १.१६.२८-३१] सत्यं यथार्थ-भाषणम् । शौचं शुद्धत्वम् । दया पर-दुःखासहनम् अनेन शरणागत-पालकत्वम् भक्त-सुहृत्त्वं च । क्षान्तिः क्रोधापत्तौ चित्त-संयमः । त्यागो वदान्यता । सन्तोषः स्वतस् तृप्तिः । आर्जवम् अवक्रता । शमो मनो-नैश्चल्यम् अनेन सुदृढत्वं च । दमो बाह्येन्द्रिय- नैश्चल्यम् । तपः क्षत्रियत्वादि-लीलावतारानुरूपः स्व-धर्मः । साम्यं शत्रु-मित्रादि-बुद्ध्य्-अभावः । तितिक्षा स्वस्मिन् परापराध-सहनम् । उपरतिर् लाभ-प्राप्ताव् औदासीन्यम् । श्रुतम् शास्त्र-विचारः । ज्ञानं पञ्च-विधम् -- बुद्धिमत्त्वं कृतज्ञत्वं देश-काल-पात्रज्ञत्वं सर्वज्ञत्वम् आत्मज्ञत्वं च । विरक्तिर् असद्-विषय-वैतृष्ण्यम् । ऐश्वर्यं नियन्तृत्वम् । शौर्यं सङ्ग्रामोत्साहः । तेजः प्रभावः । अनेन प्रतापश् च । स च प्रभाव-विख्यातिः । बलं दक्षत्वम् । तच् च दुष्कर-क्षिप्र-कारित्वम् । धृतिर् इति पाठे क्षोभ-कारणे प्राप्तेऽव्याकुलत्वम् । स्मृतिः कर्तव्यार्थानुसन्धानम् । स्वातन्त्र्यम् अपराधीनता । कौशलं त्रिविधं - क्रिया-निपुणता युगपद्-भूरि-समाधान-कारिता- लक्षणा चातुरी कला-विलास-विद्वत्ता-लक्षणा वैदग्धी च । कान्तिः कमनीयता । एषा चतुर्विधा - अवयवस्य हस्ताद्य्-अङ्गादि-लक्षणस्य वर्ण- रस-गन्ध-स्पर्श-शब्दानाम् । तत्र रसश् चाधार-चरण-स्पृष्ट-वस्तु- निष्ठो ज्ञेयः । वयसश् चेति । एतया नारी-गण-मनोहारित्वम् अपि । धैर्यं अव्याकुलता । (पगे ७४) मार्दवम् प्रेमार्द्र-चित्तत्वम् । अनेन प्रेम- वश्यत्वं च । प्रागल्भ्यं प्रतिभातिशयः । अनेन वावदूकत्वं च । प्रश्रयो विनयः । अनेन ह्रीमत्त्वम् । यथा-युक्त-सर्व-मान-दातृत्वम् । प्रियंवदत्वं च । शीलं सु-स्वभावः । अनेन साधु-समाश्रयत्वं च । सहो मनः-पाटवम् । ओजो ज्ञानेन्द्रिय-पाटवम् । बलं कर्मेन्द्रिय-पाटवम् । भगस् त्रिविधः - भोगास्पदत्वं सुखित्वं सर्व-समृद्धिमत्त्वं च । गाम्भीर्यं दुर्विबोधाशयत्वम् । स्थैर्यम् अचञ्चलता । आस्तिक्यं शास्त्र- चक्षुष्ट्वम् । कीर्तिः साद्गुण्य-ख्यातिः । अनेन रक्त-लोकत्वं च । मानः पूज्यत्वम् । अनहङ्कृतिस् तथापि गर्व-रहितत्वम् । च-काराद् ब्रह्मण्यत्वम् । सर्व-सिद्धि-निषेवितत्वम् । सच्-चिद्-आनन्द-घन-विग्रहत्वादयो ज्ञेयाः । महत्त्वम् इच्छद्भिः प्रार्थ्या इति महा-गुणा इति च । वरीयस्त्वम् अपि गुणान्तरम् । एतेन तेषां गुणानां अन्यत्र स्वल्पत्वं चञ्चलत्वं च । तत्रैव पूर्णत्वम् अविनश्वरत्वं चोक्तम् । अतएव श्री-सूत-वाक्यम् - नित्यं निरीक्षमाणानां यद् अपि द्वारकौकसाम् । न वितृप्यन्ति हि दृशः श्रियो धामाङ्गम् अच्युतम् ॥ [भ्प् १.११.२६] इति । तथा नित्या इति न वियन्तीति सदा स्वरूप-गुणान्तरम् । अन्ये च जीवालभ्या यथा तत्राविर्भाव-मात्रत्वेऽपि सत्य-सङ्कल्पत्वम् । वशीकृताचिन्त्यमायत्वम् । आविर्भाव-विशेषत्वेऽप्य् अखण्ड-सत्त्व-गुणस्य केवल-स्वयम्-अवलम्बनत्वम् । जगत्-पालकत्वम् । यथा तथा हतारि-स्वर्ग- दातृत्वम् । आत्माराम-गणाकर्षित्वम् । ब्रह्म-रुद्रादि-सेवितत्वम् । परमाचिन्त्य-शक्तित्वम् । आनन्त्येन नित्य-नूतन-सौन्दर्याद्य्- आविर्भावत्वम् । पुरुषावतारत्वेऽपि माया-नियन्तृत्वम् । जगत्-सृष्ट्य्-आदि- कर्तृत्वम् । गुणावतारादि-बीजत्वम् । अनन्त-ब्रह्माण्डाश्रय-रोम- विवरत्वम् । वासुदेवत्व-नारायणत्वादि-लक्षण-भगवत्त्वाविर्भावेऽपि स्वरूप-भूत-परमाचिन्त्याखिल-महा-शक्तिमत्त्वम् । स्वयं भगवल्- लक्ष्ण-कृष्णत्वे तु हतारि-मुक्ति-भक्ति-दायकत्वम् । स्वस्यापि विस्मापक- रूपादि-माधुर्यवत्त्वम् । अनिन्द्रियाचेतन-पर्यन्ताशेष-सुख-दातृ-स्व- सान्निध्यत्वम् इत्य् आदयः । ॥ १.१६ ॥ ॥ श्री-पृथिवी धर्मम् ॥ ११६ ॥
[115] evaṃ vṛknaḥ ity ādi-dvayaṃ śrīmad-uddhava-vākyam api saṅgamanīyam | yathā -- vṛkṇaś ca me su-dṛṭhaḥ sneha-pāśo dāśārha-vṛṣṇy-andhaka-sātvateṣu | prasāritaḥ sṛṣṭi-vivṛddhaye tvayā sva-māyayā hy ātma-subodha-hetinā || namo 'stu te mahā-yogin prapannam anuśādhi mām | yathā tvac-caraṇāmbhoje ratiḥ syād anapāyinī || [BhP 11.29.39-40] sṛṣṭi-vivṛddhaye tvayā svādhīnayā māyayā yo dehādi-sambandhajaḥ sneha- pāśaḥ prasāritaḥ sa vṛkṇaś chinnaḥ | kena ? ātma-subodha-hetinā, tvadīya- prīty-utpādaka-śobhana-jñāna-lakṣaṇa-śastreṇa | adhunā tvat- sambandhenaiva sa bhātīty arthaḥ | ataevottara-padyam api tathaiva | iyaṃ coktiḥ śrīmad-uddhavasya siddhatvān na sambahavatīti sva-vyājenānyān uddiśyaiveti jñeyam | atha śrī-kuntī-vākyasyānyāvatārikā, yathā gamane pāṇḍavānām akuśalaṃ agamane vṛṣṇīnām ity ubhayato vyākula-cittā satī [Vṛ here adds: teṣu sneha- nivṛttiḥ prārthayate atheti | evam apy ubhayeṣāṃ tādṛśa-tad-ekālambanatā- darśanena teṣv adhika-bhagavat-prīty-ādhāratvaṃ svasyādhika-sneha-hetur iti | End Vṛ addition] teṣu sneha-ccheda-vyājenobhayeṣām api tvad-aviccheda eva kriyatām iti ca vyajyate | tataś cottaratra śrī-suta-vākye tāṃ bāḍham ity upāmantrye [BhP 1.8.45] ity atra bhagavad-abhyupagamo'pi sarvatraiva saṅgacchate | tathāpy asya vṛkṇaś cety ādi-vākyasya saṅgamanārthaṃ tat- tathāvaatāritam | || 11.29 || śrīmad-uddhavaḥ || 115 || [116] evaṃ śrī-devakyāḥ ṣaḍ-garbhānayane tān prati yaḥ sneho dṛśyate sa khalu svapīta-śeṣa-stanya-prasādena tad-uddharaṇārthaṃ śrī-bhagavataiva prapañcitaḥ | yathoktam- apāyayat stanaṃ prītā suta-sparśa-parisnutam | mohitā māyayā viṣṇor yayā sṛṣṭiḥ pravartate || pītvāmṛtaṃ payas tasyāḥ pīta-śeṣaṃ gadā-bhṛtaḥ || [BhP 1.85.54-55] ity ādi | yayur vihāyasā dhāma [BhP 10.85.56] ity antam | tathāpi tan-māyā tat- sahodaratā-sphūrtim evāvalambya tāṃ mohitavatīti mantavyam | atha śrī-rukmiṇyā rukmiṇyāpi snehas tad-dainyādi-kautukaṃ didṛkṣuṇā śrī- bhagavataiva (page 73) vā tad-arthaṃ tal-līlā-śaktyaiva vā rakṣito'stīti labhyate | sa ca bhakti-sphoraṇāṃśam evāvalambya, tasyā hy aiśvarya-jñāna- saṃvalitatvād antaḥkaraṇam evaṃ jātam - ayaṃ parameśvaraḥ | ayaṃ tv atinikṛṣṭaḥ | tasmād asminn ayaṃ viprakurvann api kiñcit kartum aśakta eva | tato'tidīno'yam iti tathā śrī-bhagavac-caraṇāśritāyā mama deha- sambandhavān iti, dīna-dayālor bhakta-sambandha-paramparā- mātreṇābhayadād asmāt tan nārhatīti | evaṃ hy aiśvarya-dṛṣṭyaiva tat- prārthanam yogeśvarāprameyātman [BhP 10.54.33] ity ādi | atha śrī-baladevasya sva-śiṣyībhūta-duryodhana-pakṣa-pāto'py evaṃ mantavyaḥ | kvacit tatra tat-kṣaya-karaḥ krodho'pi dṛśyate | yathā lakṣmaṇā- haraṇe | sarvam etat tu vaicitrī-poṣārthaṃ śrī-bhagaval-līlā-śaktyaiva prapañcyate ity uktam | atha uddīpanāḥ | yad-viśiṣṭatayā śrī-kṛṣṇa ālambanas ta eva bhāva- vibhāvana-hetutvena pṛthaṅ-nirdiṣṭā uddīpanāḥ kathyante | te ca tasya guṇa- jāti-kriyā-dravya-kāla-rūpāḥ | guṇāś trividhāḥ kāya-vāṅ-mānasāśrayāḥ | sarva evaite na prākṛtā ity uktam -- māṃ bhajanti guṇāḥ sarve nirguṇaṃ nirapekṣakam | suhṛdaṃ priyam ātmānaṃ sāmyāsaṅgādayo 'guṇāḥ || [BhP 11.13.40] ity ādinā | tān eva śrī-kṛṣṇam ālambanī-kṛtya samuddiśya - satyaṃ śaucaṃ dayā kṣāntis tyāgaḥ santoṣa ārjavam | śamo damas tapaḥ sāmyaṃ titikṣoparatiḥ śrutam || jñānaṃ viraktir aiśvaryaṃ śauryaṃ tejo balaṃ smṛtiḥ | svātantryaṃ kauśalaṃ kāntir dhairyaṃ mārdavam eva ca || prāgalbhyaṃ praśrayaḥ śīlaṃ saha ojo balaṃ bhagaḥ | gāmbhīryaṃ sthairyam āstikyaṃ kīrtir māno 'nahaṅkṛtiḥ || ete cānye ca bhagavan nityā yatra mahā-guṇāḥ | prārthyā mahattvam icchadbhir na viyanti sma karhicit || [BhP 1.16.28-31] satyaṃ yathārtha-bhāṣaṇam | śaucaṃ śuddhatvam | dayā para-duḥkhāsahanam anena śaraṇāgata-pālakatvam bhakta-suhṛttvaṃ ca | kṣāntiḥ krodhāpattau citta-saṃyamaḥ | tyāgo vadānyatā | santoṣaḥ svatas tṛptiḥ | ārjavam avakratā | śamo mano-naiścalyam anena sudṛḍhatvaṃ ca | damo bāhyendriya- naiścalyam | tapaḥ kṣatriyatvādi-līlāvatārānurūpaḥ sva-dharmaḥ | sāmyaṃ śatru-mitrādi-buddhy-abhāvaḥ | titikṣā svasmin parāparādha-sahanam | uparatir lābha-prāptāv audāsīnyam | śrutam śāstra-vicāraḥ | jñānaṃ pañca-vidham -- buddhimattvaṃ kṛtajñatvaṃ deśa-kāla-pātrajñatvaṃ sarvajñatvam ātmajñatvaṃ ca | viraktir asad-viṣaya-vaitṛṣṇyam | aiśvaryaṃ niyantṛtvam | śauryaṃ saṅgrāmotsāhaḥ | tejaḥ prabhāvaḥ | anena pratāpaś ca | sa ca prabhāva-vikhyātiḥ | balaṃ dakṣatvam | tac ca duṣkara-kṣipra-kāritvam | dhṛtir iti pāṭhe kṣobha-kāraṇe prāpte'vyākulatvam | smṛtiḥ kartavyārthānusandhānam | svātantryam aparādhīnatā | kauśalaṃ trividhaṃ - kriyā-nipuṇatā yugapad-bhūri-samādhāna-kāritā- lakṣaṇā cāturī kalā-vilāsa-vidvattā-lakṣaṇā vaidagdhī ca | kāntiḥ kamanīyatā | eṣā caturvidhā - avayavasya hastādy-aṅgādi-lakṣaṇasya varṇa- rasa-gandha-sparśa-śabdānām | tatra rasaś cādhāra-caraṇa-spṛṣṭa-vastu- niṣṭho jñeyaḥ | vayasaś ceti | etayā nārī-gaṇa-manohāritvam api | dhairyaṃ avyākulatā | (page 74) mārdavam premārdra-cittatvam | anena prema- vaśyatvaṃ ca | prāgalbhyaṃ pratibhātiśayaḥ | anena vāvadūkatvaṃ ca | praśrayo vinayaḥ | anena hrīmattvam | yathā-yukta-sarva-māna-dātṛtvam | priyaṃvadatvaṃ ca | śīlaṃ su-svabhāvaḥ | anena sādhu-samāśrayatvaṃ ca | saho manaḥ-pāṭavam | ojo jñānendriya-pāṭavam | balaṃ karmendriya-pāṭavam | bhagas trividhaḥ - bhogāspadatvaṃ sukhitvaṃ sarva-samṛddhimattvaṃ ca | gāmbhīryaṃ durvibodhāśayatvam | sthairyam acañcalatā | āstikyaṃ śāstra- cakṣuṣṭvam | kīrtiḥ sādguṇya-khyātiḥ | anena rakta-lokatvaṃ ca | mānaḥ pūjyatvam | anahaṅkṛtis tathāpi garva-rahitatvam | ca-kārād brahmaṇyatvam | sarva-siddhi-niṣevitatvam | sac-cid-ānanda-ghana-vigrahatvādayo jñeyāḥ | mahattvam icchadbhiḥ prārthyā iti mahā-guṇā iti ca | varīyastvam api guṇāntaram | etena teṣāṃ guṇānāṃ anyatra svalpatvaṃ cañcalatvaṃ ca | tatraiva pūrṇatvam avinaśvaratvaṃ coktam | ataeva śrī-sūta-vākyam - nityaṃ nirīkṣamāṇānāṃ yad api dvārakaukasām | na vitṛpyanti hi dṛśaḥ śriyo dhāmāṅgam acyutam || [BhP 1.11.26] iti | tathā nityā iti na viyantīti sadā svarūpa-guṇāntaram | anye ca jīvālabhyā yathā tatrāvirbhāva-mātratve'pi satya-saṅkalpatvam | vaśīkṛtācintyamāyatvam | āvirbhāva-viśeṣatve'py akhaṇḍa-sattva-guṇasya kevala-svayam-avalambanatvam | jagat-pālakatvam | yathā tathā hatāri-svarga- dātṛtvam | ātmārāma-gaṇākarṣitvam | brahma-rudrādi-sevitatvam | paramācintya-śaktitvam | ānantyena nitya-nūtana-saundaryādy- āvirbhāvatvam | puruṣāvatāratve'pi māyā-niyantṛtvam | jagat-sṛṣṭy-ādi- kartṛtvam | guṇāvatārādi-bījatvam | ananta-brahmāṇḍāśraya-roma- vivaratvam | vāsudevatva-nārāyaṇatvādi-lakṣaṇa-bhagavattvāvirbhāve'pi svarūpa-bhūta-paramācintyākhila-mahā-śaktimattvam | svayaṃ bhagaval- lakṣṇa-kṛṣṇatve tu hatāri-mukti-bhakti-dāyakatvam | svasyāpi vismāpaka- rūpādi-mādhuryavattvam | anindriyācetana-paryantāśeṣa-sukha-dātṛ-sva- sānnidhyatvam ity ādayaḥ | || 1.16 || || śrī-pṛthivī dharmam || 116 ||
English translation
English witness · section(s) 97
Anuccheda 97
Now the different levels of advancement of the Lord's personal associates will be described. These levels are considered according to the degree in which the devotee is completely dependent on the Lord. In general the Supreme Personality of Godhead manifests two principal features: 1. supreme opulence (paramaisvarya) and 2. supreme sweetness (parama-madhurya). His opulence is His power and glory as the Supreme Lord (prabhuta), and His sweetness is His character, qualities, form, youthfulness, and pastimes that charm the heart. These features are supreme (parama) because they have no equal or superior. The Lord's devotees are of four kinds. The Lord's personal associates are of two kinds: 1. The associates primarily aware of the Lord's opulence (paramaisvaryanubhava-pradhana), and 2. the associates proimarily aware of the Lord's sweetness (parama-madhuryanubhava-pradhana). Awareness of the Lord's opulence gives birth to awe and reverence. Awareness of the Lord's sweetness gives birth to spiritual love. The Supreme Lord's opueknce and sweetness are supreme. As these features of the Lord are supreme and beyond measure, so the devotees' feelings of awe and reverence and spiritual love are also supreme and beyond measure. Awe and reverence are described in these words of srimad-Bhagavatam (10.44.51):
devaki vasudevas ca vijnaya jagad-isvarau krta-samvandanau putrau sasvajate na sankitau
"Devaki and Vasudeva, now knowing Krsna and Balarama to be the Lords of the universe, simply stood with joined palms. Being apprehensive, they did not embrace their sons."
Awe and spiritual love are both described in these words of srimad-Bhagavatam (10.45.1-11):
pitarav uplabadharthau viditva purusottamah ma bhud iti nijam mayam tatana jana-mohinim
"Understanding that Hisd parents were becoming aware of His transcendental opulences, the Supreme Personality of Godhead thought that this should not be allowed to happen. Thus He expanded His Yogamaya, which bewilders His devotees.
uvaca pitarav etya sagrajah satvatarsabhah prasrayavanatah prinann amba tateti sadaram. . .
"Lord Krsna, the greatest of the Satvatas, approached His parents with His elder brother. Humbly bowing His head and gratifying them by respectfully addressing them as `My dear mother' and `My dear father', Krsna spoke as follows. "Dear father, because of Us, your two sons, you and mother Devaki always remained in anxiety and could never enjoy Our childhood, boyhood, or youth. "Deprived by fate, We could not live with you and enjoy the pampered happiness most children enjoy in their parent's home. "With one's body one can acuire all goals of life, and it is one's parents who give the body birth and sustenance. Therefore no mortal man can repay his debt to his parents, even if he serves them for a full lifetime of a hundred years. "A son who, though able to do so, fails to provide for his parents with his physical resources and wealth is forced after his death to eat his own flesh. "A man who, though able to do so, fails to support his elderly parents, chaste wife, young child, or spiritual master, or who neglects a brahmana or anyone who comes to him for shelter, is considered dead, though breathing. "Thus We have wasted all these days, unable as We were to properly honor you because Our minds were always disturbed by fear of Kamsa. "Dear father and mother, please forgive Us for not serving you. We are not independent and have been greatly frustrated by cruel Kamsa.
. . .iti maya-manusyasya harer visvatmano gira mohitav ankam aropya parisvajyapatur mudam
"Thus beguiled by the words of Lord Hari, the Supreme Soul of the universe, who by His internal illusory potency appeared to be human, His parents joyfully raised Him up on their laps and embraced Him,
sincantav asru-dharabhih sneha-pasena cavrtau na kincid ucatu rajan baspa-kanthau vimohitau
"Pouring out a shower of tears upon the Lord, His parents, who were bound up by the roipe of affection, could not speak. They were overwhelmed, O king, and their throats choked up with tears."
In srimad-Bhagavatam 10.45.1 the word upalabdharthau" means "they understood the truth that their son is the master of all the worlds". "Ma bhut" means "Devaki and Vasudeva walk on the path of being My parents. The love they bear for Me is very difficult for the jnani-bhaktas and even the pure devotees to attain. Therefore their awareness of My opulences should be covered over. For them this awareness should not be." The words "nijam mayam tatana" mean "the Lord extended His avarana- sakti (covering potency) to cover their awareness that Her is the Supreme Personality of Godhead". In the passage beginning with the word "uvaca" (srimad-Bhagavatam 10.45.2), Lord Krsna manifested His own sweetness in order to increase his parents' love for Him. Or, in another interpretation of this passage, the word "maya" may be interpreted to mean "mercy". The Visva-prakasa Dictionary gives this definition:
maya dambhe krpayam ca
"The word `maya' may mean `pride' or `mercy'."
Accepting this definition of "maya", the passage "nijam mayam tatana" mean "the Lord manifested His mercy and increased His parents' love for Him in the rasa of parenthood". Someone may ask: "What is the nature of the Lord's mercy?" The answer is given in these words: The Supreme Lord's mercy is that with His sweetness He enchants every living entity. Someone may ask: "How does the Lord give this mercy?" The answer is the Lord covers His own opuelnce and manifests His sweetness. This is seen here in the passage beginning with the word "uvaca". Still another interpretation may be given for the words "nijam mayam tatana". The dictionary also gives this definition for the word "maya":
maya vayunam jnanam
"The word `maya' may mean `spiritual knowledge'."
Interpreted according to this definition, the words nijam mayam tatana" mean "the Lord manifested the confidential knowledge of His sweetness. In this way he caused spiritual love for Him to take its birth in them." For this reason, then, the Lord may have spoken the passage here beginning with the word "uvaca". In srimad-Bhagavatam 10.45.10 the word "maya-manusyasya" means "of the Supreme Personality of Godhead, who is full of all transcendental knowledge, and whose form superficially resembles that of a human being". The passage from srimad-Bhagavatam quoted in this anuccheda was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §117 · English §98
Source[११७] तद् एतद् दिङ्-मात्र-दर्शनम् । यत आह -- गुणात्मनस् ते ऽपि गुणान् विमातुं हितावतीर्णस्य क ईशिरे ऽस्य [भ्प् १०.१४.७] इत्य् आदि । स्पष्टम् । ॥ १०.१४ ॥ ब्रह्मा श्री-भगवन्तम् ॥ ११७ ॥
[117] tad etad diṅ-mātra-darśanam | yata āha -- guṇātmanas te 'pi guṇān vimātuṃ hitāvatīrṇasya ka īśire 'sya [BhP 10.14.7] ity ādi | spaṣṭam | || 10.14 || brahmā śrī-bhagavantam || 117 ||
English translation
English witness · section(s) 98
Anuccheda 98
In devotion (bhakti) in the mood of appreciating the Supreme Lord's opulence (paramaisvarya) many sentiments may be said to increase (uddipana) the mood of devotion. Prominent among these sentiments are awe and reverence. These sentiments are like the limbs of the body of devotion. Ecstatic love (priti) for the Supreme Personality of Godhead is like the soul that rests within the body of devotion. That love is increased (uddipana) by awareness of the Lord's sweetness. Awareness of His opulence and His sweetness both stimulate the sentiment of devotion to the Lord. However, it is awareness of the Lord's sweetness, an awareness that specifically increases ecstatic love (priti) that is most natural to the people of Gokula. If awareness of the Lord's opulence enters amongst them, it is only an occasional guest. That awareness entered Gokula after Lord Krsna lifted Govardhana Hill. That awareness of the Lord's opulence is described in these words of srimad-Bhagavatam (10.26.1-13):
evam-vidhani karmani gopah krsnasya viksya te atad-virya-vidah procuh samabhyetya su-vismitah. . .
. . .dustyajas canurago 'smin sarvesam no vrajaukasam nanda te tanaye'smasu tasyapy autpattikah katham
"The cowherd men were astonished when they saw Krsna's activities, such as lifting Govardhana Hill. Unable to understand His transcendental potency, they approached Nanda Maharaja and spoke as follows. "Since this boy performs such extraordinary activities, how could He warrant a birth among worldly men like us - a birth that for Him would seem contemptible? "How could this seven-year-old boy playfully hold up the great hill Govardhana with one hand, just as a mighty elephant holds up a lotus flower? "As a mere infant who had hardly yet opened His eyes, He drank the breast milk of the powerful demonness Putana and then sucked out her very life air as well, just as the force of time sucks out the youth of one's body. "Once when only three months old, little Krsna was crying and kicking up His feet as He lay beneath a huge cart. Then the cart fell and turned upside-down simply because it was struck by the tip of His toe. "At the age of one, while sitting peacefully He was taken up into the sky by the demon Trnavarta. But baby Krsna grabbed the demon's neck, causing him great pain, and thus killed him. "Once, His mother tied Him with ropes to a kortar because she had caught Him stealing butter. Then, crawling on His hands, He dragged the mortar between a pair of arjuna trees and pulled them down. "Another time, when Krsna was tending the calves in the forest together with Balarama and the cowherd boys, the demon Bakasura came with the intention of killing Krsna. But Krsna seized this inimical demon by the mouth and tore him apart. "Desiring to kill Krsna, the demon Vatsa disguised himself as a calf and entered among Krsna's calves. But Krsna killed the demon and, using his body, enkoyed the sport of knocking kapittha fruits down from the trees. "Together with Lord Balarama, Krsna killed the jackass demon and all his friends, thereby securing the safety of the Talavana forest, which abounded with fully ripened palm fruits. "After arranging fdor the mighty Lord Balar.ama to kill the terrible demon Pralamba, Krsna saved Vraja's cowherd boys and their animals from a forest fire. "Krsna chastised the most poisonous serpent Kaliya, and after humbling him, drove him forcibly from the lake of the Yamuna. In this way the Lord made the water of that river free of the snake's powerful poison. "Dear Nanda, how is it that we and all the other residents of Vraja cannot give up our constant affection for your son? And how is it that He is so spontaneously attracted to us?"
In answer to the gopas' questions, Nanda Maharaja spoke these words describing His perception of the Lord's opulence and sweetness both (srimad-Bhagavatam 10.26.15-23):
sruyatam me vaco gopa vyetu sanka ca vo 'rbhake enam kumaram uddisya gargo me yad uvaca ha. . .
. . .ity addha mam samadisya garge ca sva-grham gate manye narayanasyamsam krsnam aklista-karinam
"O cowherd men, just hear my words and let all your doubts concerning my son be gone. Some time ago Garga Muni spoke to me as follows about this boy. "Your son Krsna appears as an incranation in every millenium. In the past He assumed three different colors - white, red, and yellow - and now He has appeared in a blackish color. "For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vasudeva. "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. "To increase the transcendental bliss of the cowherd men of Gokula, this child will always act auspiciously for you. And by His grace only you will surpass all difficulties. "O Nanda Maharaja, as recorded in history, when there was an irregular, incapable government, Indra having been dethroned, and when honest people were being harassed and disturbed by thieves, this child appeared in order to curb the rogues and to protect the people and enable them to flourish. "Demons cannot harm the demigods, who always have Lord Visnu on their side. Similarly, any person ro group attached to all-auspicious Lord Krsna cannot be defeated by enemies. "Therefore, O Nanda Maharaja, this child of yours is as good as Narayana. In His transcendental qualities, opulence, name, fame, and influence, He is exactly like Narayana. Thus you should nto be astonished by His activities. "After Garga Rsi spoke these words to me and returned home, I began to consider that Krsna, who keeps us free from trouble, is actually and expansion of Lord Narayana."
In srimad-Bhagavatam 10.26.15 teh words "gargo me yad uvaca ha" mean "Garga spoke secret knowledge". The words "arbhake kumaram" mean "there was great sweetness in His boyish nature". These verses were spoken by Nanda, the king of Vraja.
Prīti · Sanskrit §118 · English §99
Source[११८] ते च तस्य गुणाः केचिन् मिथो विरुद्धा अपि अचिन्त्य-शक्तित्वेनैकाश्रयाः । श्रुतेस् तु शब्द-मूलत्वात् [व्स् २.१.२७] इति न्यायेन । मल्लानाम् अशनिः [भ्प् १०.४३.१७] इत्य् आदि-दर्शनात् । शिशोर् अनोऽल्पक-प्रवाल-मृद्व्-अङ्घ्रि-हतं व्यवर्तते [भ्प् १०.७.७] इत्य्-आदेश् च । तत्र केवल-कौमल्य-गुणाविष्कारे सति क्वचित् पल्लव-तल्पेषु नियुद्ध-श्रम-कर्षितः [भ्प् १०.१५.१६] इत्य् आदिकम् अपि यथार्थम् एव । एवम् एव श्रीदाम-विप्रानीत-कदन्न-भोजन-निवारणे लक्ष्म्या अपि प्रवृत्तिः । यथैव तच्-चरितेन व्यक्तम् - बाल-व्यजनम् आदाय रत्न-दण्डं सखी-करात् [भ्प् १०.६०.७] इत्य् आदौ । अतएव इति (पगे ७५) मुष्टिम् [भ्प् १०.८१.१०] इत्य् आदौ सा तत्-परा इत्य् उक्तम् । अत्र च एतेनैव मद्-अंश-लेश-रूपाया विभूतेर् अनुग्रह-भाजन-मयं जात इति कदन्न-भोजनेनालम् इति भावः । विरुद्धार्थ-सद्-भावेऽपि न तु दोषास् तत्र सम्भाव्याः अयम् आत्मापहत- पाप्मा [छाउ ८.१५] इति श्रुतेः । यथा चोक्तं कौर्मे - ऐश्वर्य-योगाद् भगवान् विरुद्धार्थोऽभिधियते । तथापि दोषाः परमे नैवाहार्याः समन्ततः ॥ इति । ततस् तद्-गुणानाम् अन्यदीयानाम् इव दोष-मिश्रत्वं निषेधति - ततस् ततो नूपुर-वल्गु शिञ्जितैर् विसर्पती हेम-लतेव सा बभौ । विलोकयन्ती निरवद्यम् आत्मनः पदं ध्रुवं चाव्यभिचारि-सद्-गुणम् । गन्धर्व-सिद्धासुर-यक्ष-चारण- त्रैपिष्टपेयादिषु नान्वविन्दत ॥ [भ्प् ८.८.१९-२०] सा लक्ष्मीः । पदम् आश्रयं ध्रुवं नित्यम् । अव्यभिचारिणो नित्याः सन्तश् च गुणा यस्मिन् ।
[118] te ca tasya guṇāḥ kecin mitho viruddhā api acintya-śaktitvenaikāśrayāḥ | śrutes tu śabda-mūlatvāt [Vs 2.1.27] iti nyāyena | mallānām aśaniḥ [BhP 10.43.17] ity ādi-darśanāt | śiśor ano'lpaka-pravāla-mṛdv-aṅghri-hataṃ vyavartate [BhP 10.7.7] ity-ādeś ca | tatra kevala-kaumalya-guṇāviṣkāre sati kvacit pallava-talpeṣu niyuddha-śrama-karṣitaḥ [BhP 10.15.16] ity ādikam api yathārtham eva | evam eva śrīdāma-viprānīta-kadanna-bhojana-nivāraṇe lakṣmyā api pravṛttiḥ | yathaiva tac-caritena vyaktam - bāla-vyajanam ādāya ratna-daṇḍaṃ sakhī-karāt [BhP 10.60.7] ity ādau | ataeva iti (page 75) muṣṭim [BhP 10.81.10] ity ādau sā tat-parā ity uktam | atra ca etenaiva mad-aṃśa-leśa-rūpāyā vibhūter anugraha-bhājana-mayaṃ jāta iti kadanna-bhojanenālam iti bhāvaḥ | viruddhārtha-sad-bhāve'pi na tu doṣās tatra sambhāvyāḥ ayam ātmāpahata- pāpmā [ChāU 8.15] iti śruteḥ | yathā coktaṃ kaurme - aiśvarya-yogād bhagavān viruddhārtho'bhidhiyate | tathāpi doṣāḥ parame naivāhāryāḥ samantataḥ || iti | tatas tad-guṇānām anyadīyānām iva doṣa-miśratvaṃ niṣedhati - tatas tato nūpura-valgu śiñjitair visarpatī hema-lateva sā babhau | vilokayantī niravadyam ātmanaḥ padaṃ dhruvaṃ cāvyabhicāri-sad-guṇam | gandharva-siddhāsura-yakṣa-cāraṇa- traipiṣṭapeyādiṣu nānvavindata || [BhP 8.8.19-20] sā lakṣmīḥ | padam āśrayaṃ dhruvaṃ nityam | avyabhicāriṇo nityāḥ santaś ca guṇā yasmin |
English translation
English witness · section(s) 99
Anuccheda 99
The Supreme Personality of Godhead explains in srimad- Bhagavatam (11.12.13):
mat-kama ramanam jaram asvarupa-vido 'balah
"The gopis passionately desired Me as their charming lover. They did not know the truth about Me."
It was not exactly that the gopis did not know the truth of Lord Krsna. Rather, because they were filled with knowledge of His sweetness, therefore knowledge of His status as the Supreme Personality of Godhead was impossible for them. It was impossible because they were not attracted to any other feature of the Supreme Lord, who is the delight of the self-realized souls. Not every devotee worships the Lord as the Supreme Personality of Godhead. Nor does every devotee see the Lord as such. According to the nature of his own qualification, each devotee approsches a specific feature of the Lord. The Supreme Lord has numberless features. It is not possible for any devotee to approach all of these features. in Vedanta-sutra, the author of the sutras explains that the Lord has many different features, and the devotee may worship specific features of the Lord. The Vedanta- sutra (3.3.65) declares:
samaharat
"The Supreme has many features and qualitiese."
It is also said in the scriptures:
yasya yasya hi yah kamas tasya tasya hy upasanam tadrsanam gunanam ca samaharam prakalpayet
"According to his own inclination each devotee worships a specific feature of the Lord. The Lord has many, many different features and qualities."
The truth that different persons approach the Lord in different ways is also described by srila sridhara Svami is these words of His commentary on srimad-Bhagavatam (10.43.17):
"In Lord Krsna's form srngara-rasa and the other rasas rest. The Lord manifests various features of Himself according to His devotee's desire. He does not appear in the same way to everyone."
The devotees who are aware of the Lord's supreme opulences approach the Syupreme Lord as the Absolute Truth. These devotees cannot perceive the supreme sweetness of the Lord. Other devotees, however, can perceive the Lord's supreme sweetness. It is said in srimad-Bhagavatam (5.18.12):
yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah. . .
"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."
In these words of srimad-Bhagavatam it is devotion, and not mere knowledge, that is honored. In the previously mentioned verse of srimad-Bhagavatam (10.43.17) is is said that the devotees aware of the Lord's sweetness are the wisest of devotees. There it is said (srimad-Bhagavatam 10.43.17):
mallanam asanir nrnam nara-varah strinam smaro murtiman gopanam svajano 'satam ksiti-bhujam sasta sva- pitroh sisuh mrtyur bhoja-pater virad avidusam tattvam param yoginam vrsninam para-devateti vidito rangam gatah sagrajah
"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 Lord's universal form, the yogis as the Absolute Truth, and the Vrsnis as their supreme worshipable Deity."
In this verse three kinds of persons are described: 1. enemies of the Lord (pratikula-jnana), 2. fools (mudha), and 3. wise philosophers (vidvan). The enemies of the Lord are: 1. the wrestlers (mallanam) who are enemies of the all-loving Supreme Lord, 2. the kings (ksiti-bhujam) who are Kamsa's allies, and 3. King Kamsa. The fools are the persons who see Lord Krsna as the universal form. The wise philosophers are the other persons mentioned in this verse. The mention here of the universal form refers to the idea that the Lord's form is made of material elements, and thus is part of the universal form. This is the idea of unintelligent persons. Of these fools some ignore the Lord's requests. Those persons are like the yajnika brahmanas (described in srimad-Bhagavatam's Tenth Canto). Others of these fools hate and insult the Lord. Still others of these fools neither hate nor like the Lord. The devotees are horrified by the idea that the Supreme Lord has a body made of matter. In truth the Supreme Lord uses this idea to nourish the bibhatsa-rasa (the rasa of horror). In this verse the word nrnam nara-varah" mean "ordinary people think the Supreme Lord, because of his sweetness, power, and opulence, is the best of human beings." In this idea there is some wisdom. Ordinary devotees may sometimes love the Lord according to this idea. This is described in these words of srimad-Bhagavatam (10.43.20):
niriksya tav uttama-purusau jana manca-sthita nagara-rastraka nrpa praharsa-vegotkaliteksanananah. . .
"Thinking Them to be the best of human beings, the people in the arena gazed at Krsna and Balarama. O king, the people's eyes and faces blossomed wide with happiness."
Although they were citizens in the Lord's city, because they did not have the conception, "the Lord is mine" these people of Mathura were not, at least at that time, on the level of palya (devotees who consider themselves protected by the Lord). However, many other devotees, what to speak of the gopis (sri-gopinam) do have the kind of love for the Lord where one thinks "the Lord is mine". In this verse the word nrnam" means "ordinary devotees", the word yoginam" means "the four Kumaras and the other jnani-bhaktas who, staying in the sky, yearn to see the Lord's pastimes". These devotees do nto have the idea "the Lord is mine". It is said in srimad-Bhagavatam (10.44.6):
tad balabalavad yuddham sametah sarva-yositah ucuh parasparam rajan sanukampa varuthasah
"My dear King, all the women present, considering the match an unfair fight between the strong and the weak, felt extreme anxiety due to compassion. They assembled in groups around the arena and spoke to one another as follows."
srimad-Bhagavatam (10.44.8):
kva vajra-sara-sarvangau. . .
"What comparison can there be between these two professional wrestlers, with limbs as strong as lightning bolts and bodies resembling mighty mountains, and these two young, immature boys with exceedingly tender limbs?"
The women (strinam) who spoke these words were filled with compassion and love for the Lord. They saw Lord Krsna as Cupid personified. It is also said in srimad-Bhagavatam (10.44.14):
gopyas tapah kim acaran. . .
"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 lovliness is the only abode of beauty, fame, and opulence. It is self-perfect, ever fresh and extremely rare."
Amorous love felt by even the most exalted of material girls in this world is always love mixed with other things. That love is not pure, like the love the gopis feel. That ordinary love will eventually break in the course of time. Then the lover will no longer think, "My beloved is mine". In srimad- Bhagavatam 10.43.17 are mentiond the Vrsnis, the gopas, and Lord Krsna's parents. The all very strongly think, "the Supreme Lord is mine". Amongst devotees who directly perceive the Supreme Lord's sweetness, they are the most exalted. Now the words "gopanam svajanah" and "vrsninam para-devata" will be discussed. The word "sri- gopanam" referrs to the gopas, who perceived the sweetness of the Lord in the relationship of being His friends and kinsmen. The words "gopanam svajanah" and vrsninam para-devata" describe how, thinking of the Lord as their supreme Deity, the Vrsnis were aware of the Lord's feature of supreme opulence. This is also described in these words of srimad-Bhagavatam (7.1.31):
sambandhad vrsnayah. . .
"Because of their family relationship, the Vrsnis attained the mercy of Krsna."
From this it may be seen that for the Vrsnis the most important element of their relationship with the Lord was their family relationship with Him. Their perception of His supreme opulence was less important. Furthermore, amongst the Vrsnis were some very lowly persons, like Kamsa, who became the Supreme Lord's enemies, and also some fools, like satadhanva. About the Vrsnis it is said in srimad-Bhagavatam (10.84.23):
na yam vidanty ami bhupa ekaramas ca vrsnayah. . .
"Neither these kings nor even the Vrsnis, who enjoy Your intimate association, know You as the Soul of all existence, the force of time, ansd the supreme controller. For them You are covered by the curtain of Maya."
Of the exalted Vrsnis, Devaki and Vasudeva are the best. They have the best knowledge of the Supreme Lord's opulence. However, because in the Lord's pastimes they became His parents (pitroh sisuh), Devaki and Vasudeva also have great knowledge of the Lord's sweetness. For them, awareness of the Lord's opulence and supremacy is less important than awareness of His sweetness. This is seen in the following words of srimad-Bhagavatam (10.84.30):
nati-citram idam vipra vasudevo bubhutsaya krsnam matvarbhakam yan nah prcchati sreya atmanah
"O brahmanas, it is not so amazing that in his eagerness to know, Vasudeva has asked us about his ultimate benefit, for he considers Krsna a mere boy."
In this verse sri Narada does not specifically praise Devaki and Vasudeva for thinking the Lord was their son. However, Maharaja Pariksit does indeed praise Yasoda and Nanda for having that same thought. The king says in srimad- Bhagavatam (10.8.46):
nandah kim akarod brahman. . .
"O 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?"
From the moment of the Lord's birth Devcaki and Vasudeva were aware of His opulence. Still, their awareness of His sweetness was more important. This is confirmed by srila sridhara Svami, who in His commentary on srimad-Bhagavatam (10.45.1) explains that althouh Devaki and Vasudeva were certainly aware of the Lord's opulence, their love for Him as their son was a more rare and valuable attainment for them. This is also true for the gopas, as srimad-Bhagavatam 10.43.17 explains in the words "sri-gopanam svajanah" (the cowherd men saw Lord Krsna as their relative). The cowherd people were not like Kamsa and the other enemies of the Lord. The cowherd people were overcome with love for Lord Krsna. This is seen in the following words of srimad-Bhagavatam (10.16.15):
a-bala-vrddha-vanitah sarve 'nga pasu-vrttayah nirjagmur gokulad dinah krsna-darsana-lalasah
"All the inhabitants of Vrndavana, including the children, women and elderly persons, thought of Krsna just as a cow thinks of her helpless young calf, and thus these poor, suffering people rushed out of the village, intent upon finding Him."
Maharaja Nanda was situated in the most exalted eternal parental love for the Lord. The Lord personally became his son. What more need be said? srimad-Bhagavatam 10.43.17 quoted in this anuccheda was spoken by srila sukadeva Gosvami.
Srila Jiva Gosvami's Sri Priti-sandarbha Volume Two
Anuccheda 81
In describing Maharaja Pariksit's many virtues, some brahmanas who yearned to see Lord Krsna compared Maharaja Pariksit's virtues to Lord Krsna's supreme virtues They said (Srimad-Bhagavatam 1.12.24)
esa krsnam anuvratah
This child wilì be almost as good as Lord Sri Krsna by following in His footsteps"
Of course, this does not mean that Maharaja Pariksit is equaì to Lord Krsna Lord Krsna is so glorious that He naturally arouses love for HIm in His devotees This is seen in the following prayers from Srimad-Bhagavatam (1.9.39-40)
vijaya-ratha-kutumbha . .yam iha niriksya hata gatah sva-rupam
At the moment of death, let my ultimate attraction be to Sri Krsna, the Personality of Godhead I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very carefuì to give protection to Arjuna's chariot by alì means Those who sat Him on the Battlefield of Kuruksetra attained their originaì forms after death.
lalita-gati-vilasa-valguhasa- pranaya-niriksana-kalpitoru manah krta-manu-krta-vatya unmadandhah prakrtim agan kila yasya gopa-vadhvah
Let my mind be fixed upon Lord Sri Krsna, whose motions and smiles of love attracted the damsels of Vrajadhama (the gopis) The damsels imitated the characteristic movements of the Lord (after His disappearance from the rasa dance)."
Hot exalted is the kind of liberation described in these verses, sarupya liberation, where the devotee attains a spirituaì form like that of the Lord: The gopis activity of imitating Lord Krsna's pastimes is described in these owrds of Ujjvala-nilamani (Anubhava-prakarana 28):
priyanukaranam lila .
The gopis imitated Lord Krsna's pastimes."
The word prakrtim in Srimad-Bhagavatam 1.9.4° means own nature" The gopis were so overwhelmed with love they thought their nature and Lord Krsna's nature had become one This kind of great ecstasy (maha-bhava) is described in these words of Ujjvala-nilamani (Sthayi-bhava-prakarana 143):
radhayah bhavatas ca citta-jatuni svedaih vilapya kramad yujann adri-nikuja-kujara-pate nirdhuta-bheda-bhramam citraya svayam anvarajayad iha brahmanda-harmyodare bhuyobhih nava-raga-hingula-bharaih srngara-karuh krti
O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugaì love O master of the universe, Your heart and Srimati Radharani's heart are just like shallac and are not melted in Your spirituaì perspiration Therefore You can no longer distinguish between You and Srimati Radharani Not You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe."
Two verses from Srimad-Bhagavatam (1.9.3¹-40) quoted here were spoken by Bhisma to the Supreme Personality of Godhead.
Anuccheda 82
Hot Lord Krsna makes the devotees falì in love with Him is also described in these words of Srimad-Bhagavatam (9.24.65)
yasyananam makara-kundala-caru-karna- bhrajat-kapola-subhagam savilasa-hasam nityotsavam na tatrpur drsibhih pibantyo naryo naras ca muditah kupita nimes ca
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."
Srila Sridhara Svami comments:
To teach the reader, the auther here describes the glory of Lord Krsna's face."
Here devotees become angry (kupitah) if their eyes blink (nimeh) as they gaze at Lord Krsna This anger is the way of maha-bhava ecstatic love In this way the perfection of that love is described This verse was spoken by Srila Sukadeva Gosvami.
Anuccheda 83
Hot Lord Krsna makes the devotees falì in love with Him is also described in these words of Srimad-Bhagavatam (10.29.40)
ka stry anga te kala-padayata .
Dear Krsna, what woman in alì the three worlds wouldn't deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute: Your beauty makes alì 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 beautifuì form."
This is also described in these words of Srimad-Bhagavatam (10.21.19)
aspandanam gati-matam pulakas tarunam .
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."
That Lord Krsna makes even the trees and vines tremble in ecstasy is confirmed by these words of Bilvamangala Thakura:
santö avatara bahavah puskara-nabhasya sarvato-bhadrah krsnad anyah ko va latasv api pramodo bhavati
The lotus-naveled Supreme Personality of Godhead has many glorious and auspicious incarnations Still, who but Lord Krsna Himself would bring ecstatic joy to the flowering vines?"
The Srimad-Bhagavatam verse (10.29.40) quoted in the beginning of this anuccheda was spoken by the goddesseslike gopis of Vraja
Anuccheda 84
As the various incarnatiosn of the Supreme Personality of Godhead are on different levels, some higher or lower, so love for the Lord is also on different levels, some kinds of love higher and others lower The various qualities of the different stages of spirituaì love (priti) show many differences These qualities are of two basic kinds 1 qualities that prufy the devotees hearts (bhakta-citta-samskriya), and 2 qualities that place certain conceptions in the devotees hearts (tad-abhimana) The first group of qualities are these 1 love brings bliss to the devotee's heart, 2 love gives the idea Krsna is mine", 3 love creates faith in Krsna, 4 love gives the idea that Krsna is the object of love, 5 love makes the heart melt, 6 love makes the devotee see Lord Krsna as newer and newer at every moment, and 7 love makes the devotees become wild with a sense of wonder that has no equaì or superior When it brings great bliss, spirituaì love is called rati" In that stage the devotee desires to attain Lord Krsna alone Then alì other desires seem petty and insignificant When love fills the devotee with the idea Krsna is mine", that stage is called prema" When that stage is reached nothing has the power to lessen or wither the devotee's love This stage of love, where the devotee is filled with the idea Krsna is mine is described in many places in the scriptures For example, the nature of thinking it is mine in described in these words of the Markandeya Purana:
marjara-bhaksite duhkham yadrsam grha-kukkute na tadrn- mamata-sunye kalavinke 'tha musike
A rooster that shares the same living space with a housecat, thinks, `It is my cat', and fears that someday the cat wilì eat him However, a sparrot or a rat, who do not live in the same hosue with the cat, and do not think, `It is my cat', and do not have the same fear.
The nature of thinking it is mine when it is manifested in loving devotionaì service (prema-bhakti) is seen in these words of Narada-pacaratra:
ananya-mamata visnau mamata prema-samyuta bhaktir ity acyute bhisma- prahladoddhava-naradaih
Bhisma, Prahlada, Uddhava, and Narada were filled with devotion for the infallible Supreme Personality of Godhead, pure devotion characterized by the thought, `Lord Visnu is mine He is alì I possess'."
Here the word ananya-mamata means The thought Lord Visnu is mine He is alì I possess. This kind of rapt devotion to the Lord is also described in these words of Srimad-Bhagavatam (3.25.32)
sattva evaika-manasah .
The mind's naturaì duty is to serve When that service spirit is engaged in devotionaì service to the Personality of Godhead, without any motive, that is far better even than salvation."
When great faith is present, love for the Supreme Lord is called pranaya" When this state is manifest it may seem appropriate that awe, veneration, and other like sentiments would be appropriate However, they are not manifest When the conception that Lord Krsna is one's beloved becomes very strong, and when a great wonder of varieties of the reflection of crookedness are manifest, then loving jealous anger (pranaya- mana) is manifest When this kind of jealous anger is manifest even the Supreme Personality of Godhead Himself feels love-filled fear born from His beloved's loving anger When the melting of the heart becomes very prominent, the stage of love is called sneha" In that stage from even a reflection of Lored Krsna's contact the devotee manifests great tears and other like symptoms In this stage the devotee never becomes satiated by gazing at the beloved Krsna The devotee also fears that some calamity may come When in this stage of sneha, passionate desire becomes very strong, the stage is called raga" In that stage the devotee cannot tolerate even a moment's separation from the beloved Krsna When the devotee associates with Lord Krsna, the devotee thinks the greatest sufferings are alì happinesses, and whne the devotee cannot associate with Krsna, the devotee thinks alì happiness are the greatest sufferings When in that stage of raga the devotee sees the beloved Krsna as newer and newer at every moment, the stage is called nava-navi-bhavann anuraga" In that stage Lord Krsna and His devotee become under each other's control In that stage is manifest great anguish of love (prema-vaicittya) Then the devotee yearsn always to be with Krsna, and in Krsna's absence the devotee trembles with grief When the stage of anuraga is manifest in a wonderfuì way without equaì or superior, then the devotee becomes wild with love This stage is called maha-bhava" In that stage the devotee cannot tolerate even the blinking of the eyes that may interrupt gazing at Lored Krsna In Lord Krsna's presence a kalpa seems like a moment, and in Krsna's absence a moment seems like a kalpa In both of these stages the uddipta (blazing) sattvika-bhavas are alì manifest In this way the qualities that puri 6fy the heart are revealed. The different qualities that place various conceptions in the loving devotees hearts wilì not be described As theLord manifests Himself in different ways, so the devotees feeì different kinds of love for Him Some devotees think of themselves as people who receive mercy from Lord. Other devotees think of themselves as people who give mercy to the Lord Other devotees think of themselves as the Lord's friends Other devotees think of themselves as the Lord's female beloved As the Supreme Lord manifests different aspects of Himself, the devotees manifest a loving relationship appropriate to the feature the Lord manifested In this way the Lord's eternaì associates each have an eternaì relationship with Him The love manifested by the devotee when the devotee thinks himself the object of the Lord's mercy is called bhakti" When the devotee thinks of the Lord as the object of worship, then bhakti (devotion) naturally follows This is described in the following words of the Maya-vaibhava-sastra:
sneho 'nubandho yas tasmin bahumana-purahsarah bhaktir ity ucyate saiva karanam paramesituh
When it is based on awe and reverence, the devotees love for the Lord is called bhakti."
Here the word sneha means love in a generaì sense It is does not refer to a specific stage of love Bhakti is also described in these words of the Padma Purana:
mahitva-buddhir bhaktis tu sneha-purvabhidhiyate
Love where the devotee is filled with awe at the Lord's greatness is called sneha-bhakti."
The sages use the word bhakti in a generaì sense to mean love for the Supreme Personality of Godhead" Thus the word bhakti has a generaì meaning (love and devotion) and a specific meaning (love in the stage of awe and reverence) also Some words have a generaì and specific meaning in this way For example the word jiva has the generaì meaning of living entity" However, it also has a specific meaning of human being" In the same way, the word bhakti sometimes means inetnse bhakti", or, in other words, prema (love) In the same way, the word brahmana may refer to the brahmana class in general, or it may refer to one certain especially exalted brahmana This usage is seen in the following verse of the Pacaratra:
mahatmya-jana-purvas tu su-drdhah sarvato-'dhikah sneho bhaktir iti proktas taya sarsty-adi nanyatha
When love in the mood of awe and reverence becomes very strong, it is called `sneha-bhakti' By practicing sneha- bhakti one attains sarsti and the other kinds of Vaisnava liberation It is not otherwise."
In some situations tyhe word bhakti is used to describe the state of love where in his heart the devotee thinks Krsna is mine" In this situation the priomary meaning of the word bhakti is the state of devotion where the devotee thinks of himself as the recipient of thje Supreme Lord's mercy This state where the devoptee thinks of himself as receiving the Lord's mercy is of two kinds 1 the state where the devotee considers the Lord his maintainer, and 2 the state where the devotee thinks the Lord is especially kind to him In the state where the devotee thinks of the Lord as the maintainer, the devotee is delighted by the Lord's nature and qualities In the state where the devotee thinks the Lord is especially kind to him, the devotee yearns to serve the Lord Then the devotee considers devotionaì service his great good fortune His heart melts with devotion to the Lord He spontaneously wishes to help and please the Lord These devotees are of two kinds 1 the devotees who do not think the Lord is mine", and 2 the devotees who do think the Lord is mine" The devotees who delight in thinking of the Lord as the Paramatma or Parabrahma do not think the Lord is mine" These are the jani-bhaktas (devotees whose conceptions are mixed with jana) Amongst them Sri Sanaka and the four Kumaras are the most prominent Their idea, that the Lord is not mine" is expressed in these words:
saty api bhedapagame natha tavaham na mamakinas tvam samudro hi tarangah kvacana samudro na tarangah
O Supreme Lord, I am Yours, but You are not mine You are like the ocean, and I am like a wave in the ocean The wave is the property of the ocean, but the ocean is never the property of the wave."
As one gazes at the moon but does not think the moon is mine", in the same way these devotees lovingly see the Lord, but do not think the Lord is mine" These devotees are favorably inclined to the Lored They offer prayers to Him and perform other like activities for Him Still, their love for Him is called jana-bhakti", for they see HIm as the Brahman Their relationship with Him is also called santa-rasa", for peacefulness (santi) is prominent amongst them The Supreme Lord Hismelf describes them in these words of Srimad-Bhagavatam (11.19.36)
samo man-nisthata buddheh
They are peaceful, and their intelligence is devoted to Me."
Not we wilì consider the devotees who, thinking themselves the recipients of the Supreme Lord's mercy, also think the Lord is mine" These devotees think, the Lord is ours" Their conception is described in these words of the Pancaratra (previously quoted here in anuccheda 84):
ananya-mamata .
Bhisma, Prahlada, Uddhava, and Narada were filled with devotion for the infallible Supreme Personality of Godhead, pure devotion characterized by the thought, `Lord Visnu is mine He is alì I possess'."
Bhisma, Prahlada, Uddhava, Narada, and many other devotees think in this way However, Sanaka-kumara and the other jana-bhaktas do not think in this way In this way the devotees who think themselves the recipients of the Lord's mercy also think, the Lord is mine" The devotees who thing themselves the recipients of the Lord's mercy are of three kinds 1 the devotees who thing themselves protected (palya) by the Lord, 2 the devotees who thing themselves servants (bhrtya) of the Lord, and 3 the devotees who thing themselves objects of the Lord's affection (lalya) Not we wilì considsr, one by one, the natures of these various kinds of devotees The devotees who thing the Lord is their protector are the citizens of Dvaraka and other like devotees The devotees who thing they should serve the Lord are the Lord's servants, like Daruka The devotees who thing they are objects of the Lord's affection are devotees who thing of Him as their superior, devotees like His sons Pradyumna and Gada These three kinds of devotees alì have priti-bhakti (loving devotion) for the Lord The previously described jnana- bhaktas are inferior, for their knowledge of the Lord is covered The devoteeswho think the Lord is mine are superior Their love for the Lord is greater This is explained in Srila Rupa Gosvami's Bhakti-rasamrta-sindhu Not these different kinds of devotion wilì be considered In the devotion wehre one thinks oneself protected by the Lord on thinks the Lord one's shelter In the devotion where one thinks oneself the Lord's servant, one has the conception of being a servant In the devotion where one thinks onself the object of the Lord's affection one is humble and respectfuì before the Lord It is implied here that these kinds of devotion to the Lord are filled with the idea that the Lord is one's superior and with reverent activities such as bowing down to offere respects However, reverence is not considered the essence of this kind of devotion, for without the specific conceptions these devotees have (of being personally proetcted by the Lord, personally serving Him, or personally loved by Him) mere reverent loving loving devotion is only ordinary loving devotion (bhakti-samanya) to the Lord and not the exalted devotion of these personaì associates of the Ìord. In the conception that the devotee gives his mercy to the Lord, the devoptee thinks, the Lord is my son", or has another similar idea This kind of love is called vatsalya" The word [vatsalya is derived from the word vatsa (calf) As one may be affectionate to a calf, so parents may be affectionate to their children and hug the children, holding them to their chests This kind of love is called vatsalya (parentaì love) This kind of relationship is filled with love They who knot the nature of rasa calì this vatsalya-rasa This state, and this derivation of the word vatsalya are seen in these words describing Devahuti when she was separated from her son (Srimad-Bhagavatam 3.33.21)
vatse gaur iva vatsala
Devahuti's husband had already left home and accepted the renounced order of life, and then her only son, Kapila, left home Although she knet alì the truths of life and death, and although her hearet was cleansed of alì dirt, she weas very aggrieved at the loss of her son, just as a cot is affected when her calf dies."
The sentiments of vatsalya-rasa are also felt by the king and queen of Vraja and many other devotees as well. When the devotee thinks Krsna is my equaì in charm and virtues Therefore without limit I love Him as a friend", that kind of love is called maitra priti" When the devotee thinks Krsna and I enjoy many nectar pastimes together without limit Therefore I love Him as a friend", that kind of love is called sakhya priti" Lord Krsna's friends (mitras), therefore, are of two kinds 1 suhrts, and 2 sakhas Yudhisthira, Bhisma, and Draupadi are counted among the suhrts Arjuna and Sridama are counted among the sakhas. When the devotee thinks Krsna is my beloved", that is called kanta-bhava" This love of a female devotee for her beloved Krsna is described in Bhakti-rasamrta-sindhu (2.5.36) in the definition of the word priyata" Ordinary scholars calì this by the word rat" They say the gopis love for Lord Krsna is like ordinary materiaì lust, and to describe that love they use the word kama (lust) However the gopis love is very different from materiaì lust It is far superior Ordinary materiaì lust has ordinary materiaì desires at its heart Ordinary materiaì love is characterized by the desire for pleasant contact with materiaì sense objects The activities that come from these two (materiaì lust and materiaì love) are the same, for both are based on the desire to please one's own self When the desire to please the beloved is manifest as a secondary goal, after pleasing one's own self, that is called materiaì love Pure love (suddha- priti) is when the desire to please the beloved becomes the true goaì of the lover When the prinary goaì is to please the beloved, that state is called by the word priti (love) As the happiness of materiaì pleasure and materiaì love are similar, although the happiness of love is superior, so the desires of materiaì lust and materiaì love are similar, although the desires of materiaì love are superior In the same way the desires of exalted, spirituaì lust and exalted, spirituaì love love are similar, although the desires of exalted, spirituaì love are superior An example of exalted, spirituaì love is seen in the following words of Srimad-Bhagavatam (10.31.19)
yat te sujata-caranamburuham stanesu bhitah sanaih priya dadhimahi karkasesu .
O dearly beloved¡ Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet wilì 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."
In this verse is seen exalted pure love, where the lover desires the happiness of the beloved This love is exalted because its desires are exalted Kubja and others feeì spirituaì lust to enjoy with Krsna This kind of lust is not material When spirituaì lust is present, then materiaì lust cannot remain This is confirmed by these words of Srimad-Bhagavatam (10.33.39)
vikriditam vraja-vadhubhir idam ca visnoh sraddhanvito nusrnuyad atha varnayed yah bhaktim param bhagavati pratilabhya kamam hrd-rogam asö apahinoty acirena dhirah
Anyone who faithfully hears or describes the Lord's playfuì affairs with the young gopis of Vrndavana wilì attain the Lord's pure devotionaì service Thus he wilì quickly become sober and conquer lust, the disease of the heart."
Hearing these pastimes quickly removes materiaì lust, even from people separated by a long time or a great physiciaì distance from these pastimes Then these pastimes grant spirituaì love to the hearers Materiaì lust wilì never return to those hearers Instead, exalted spiurituaì love wilì stay with them Mud is not washed away by more mud Nor is love created by a lacë of love The Supreme Lord is greatly pleased by this pure love This is seen in the following words of Srimad-Bhagavatam (10.22.18)
bhagavan ahata viksya suddha-bhava-prasaditah
When the Supreme Lord sat hot the gopis were strucë with embarrassment, He was satisfied by their pure loving affection"
Even though He isd the crest-jeweì of alì self-satisfied persons, the Supreme Lord is delighted by His devotees pure love This is seen in the following words of Srimad-Bhagavatam (10.33.19)
krtva tavantam atmanam .
Expanding Himself as many times as there were cowherd women to associate with, the Supreme Lord, though self- satisfied, playfully enjoyed their company."
The Supreme Lord is controlled by His devotees pure love This is seen in the following words of Srimad-Bhagavatam (10.32.22)
na paraye 'ham niravadya-samyujam .
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 alì domestic ties, which are difficult to break Therefore please let your own glorious deeds be your compensation."
In this verse the word niravadya (spotless service) shows the purity of the gopis love, the word sva-sadhu- krtyam (able to repay My debt) shot the exalted nature of their love, and the words na paraye (I am not able) shot hot the Supreme Lord is controlled by their love That the gopis are the most exalted of alì the pure lovers of the Supreme Lord is seed in these words spoken by Sri Uddhava in Srimad-Bhagavatam (10.47.58)
vachanti yad bhava-bhiyo munayo vayam ca
Among alì 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 materiaì 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 takinç birth as a high-class brahmana, or even as Lord Barhma himself?"
Therefore the gopis love, where they thinë of the Supreme Lord as their paramour is the highest of all In this way spirituaì love (priti) has five basic conceptions 1.jana- bhakti (dveotion mixed with knowledge, or santa-rasa), 2 bhakti (devotion in the mood of servitude), 3 vatsalya (parentaì love), 4 maitri (friendship), and 5 kanta-bhava (conjugaì love) Sometimes mixtures of these five conceptions are present Sri Bhisma and others are situated in a mixture of santa-rasa and servitude Sri Yudhisthira is situated in parwentaì love and welì-wishinç friendship (sauhrdya) Sri Bhima is situated in parentaì love and pastime-friendship (sakhya) Sri Kunti is situated in servitude and parentaì love Sri Vasudeva and Devaki are situated in parentaì love and servitude In this way various mixtures may be seen Sri Uddhava is situated in a mixture of servitude and friendship The Supreme Personality of Godhead Himself describes this in these words of Srimad-Bhagavatam (11.11.49):
tvam me bhrtyah suhrt sakha
O Uddhava, you are My servant, welì-wisher, and friend."
Lord Balarama is situated in a mixture of friendship and parentaì love Lord Balarama's mixture of friendship and parentaì love is seen in these words of Srimad-Bhagavatam (10.15.1´-15)
kvacit krida-parisrantam gopotsangopabarhanam svayam visramayaty aryam pada-samvahanadibhih
When His elder brother, fatigued from playing, would lie down with His head upon the lap of a cowherd boy, Lord Krsna would help Him relaø by personally massaging His feet and offering other services."
nrtyato gayatah kvapi valgato yudhyato mithah grhita-hastau gopalan hasantau prasasamsatuh
Sometimes, as the cowherd boys danced, sang, moved about and playfully fought with each other, Krsna and Balarama, standing nearby hand in hand, would glorify Their friends activities and laugh."
Lord Balarama is also situated in the conception of servitude This is seen in the following words spoken by Lord Balarama Himself in Srimad-Bhagavatam (10.13.37)
prayo mayastu me bhartur
This must be the illusory energy of My master, Lord Krsna, for who else can bewilder Me?"
In Vraja Lord Balarama's main rasa is friendship Within that friendship servitude and parentaì love are also manifest There friendship is Lord Balarama's main rasa because there from early childhood Krsna and Balarama played together However, in the Yadus city of Dvaraka, Lord Balaraama's main rasa is servitude, and His feelings of parentaì love and servitude are manifested within the rasa of servitude There servitude is Lord Balarama's main rasa because in Dvaraka Lord Krsna manifested pastimes of opulence (aisvarya) Also, in Vraja Lord Balarama was considered like Lord Krsna's elder brother, for Krsna's and Balarama's fathers, Nanda and Vasudeva, were brothers Because Nanda gave protection to Him, Lord Balarama considered Nanda Maharaja His father This is described in the following words spoken by Maharaja Vasudeva to Maharaja Nanda in Srimad- Bhagavatam (10.5.27)
bhratar mama sutah kaccin matra saha bhavad-vraje tatam bhavantam manvano bhavadbhyam upalalitah
My son Baladeva, being raised by you and your wife, Yasoda-devi, considers you His father and mother Is He living very peacefully in your home with His reaì mother, Rohini?"
That Lord Balarama was considered Lord Krsna's elder brother is also seen in these words spoken by Morher Yasoda to Lord Krsna in Srimad-Bhagavatam (10.8.34)
vadanti tavaka hy ete kumaras te 'grajo 'py ayam
This complaint has been lodged against You by alì Your playmates, including Your elder brother, Balarama."
The queens at Dvaraka are situated in the conjugaì rasa mixed with servitude The gopis of Vraja are situated in the conjugaì rasa mixed with friendship. When spirituaì love (priti) is manifest without the specific conceptions of the different rasas, then that love is ordinary spirituaì love (samanya priti) It is manifest among the devotees who are not yet qualified to relate to the Lord in one or more of the rasas An example of this kind of love is seen in the following description of the people of Mithila and other places (Srimad-Bhagavatam 10.86.20)
anarta-dhanva-kuru-jangala-kanka-matsya- pacala-kunti-madhu-kekaya-kosalarnah anye ca tan-mukha-sarojam udara-hasa- snigdheksanam nrpa papur drsibhir nr-naryah
The men and women of Anarta, Dhanva, Kuru-jangala, Kanka, Matsya, Pacala, Kunti, Madhua, Kekaya, Kosala, Arna, and many other kingdoms dranë with their eyeas the nectarean beauty of Lord Krsna's lotuslike face, which was graced with generous smiles and affectionate glances."
These devotees do not have the conception The Supreme Lord is mine" Their affection for the Lord is in the ordinary santa-rasa (samanya-santi), which is also called tatastha-santi (santa-rasa on the borderline) Their affection for the Lord is called tatastha priti" The Lord's personaì associates are other persons The love felt by the Lord's personaì associates is abundantly filled with the idea, the Supreme Lord is mine" Amongst these personaì associates of the Lord are included the Lord's servants (bhrtya) and persons who are protected (palya) by the Lord These two kindsof personaì associates of the Lord are situated in the rasa of servitude Their love for the Lord is called sambhrama-priti (love filled with reverence) The Lord's relatives are objects of the Lord's affection Their love for the Lord is called bandhava-priti (the love of a relative) These different rasas and kinds of love are described by Lord Kapila in thesen words of Srimad-Bhagavatam (3.25.38):
yesam aham priya atma sutas ca sakha guruh suhrdo daivam istam
The devotees accept Me as their friend, their relative, their son, perceptor, benefactor, and Supreme Deity."
In this verse the word priyah means beloved", atma means the Supersoul", sutah means son, nephew, younger brother, ort other like relative", sakha means an affectionate friend with whom one enjoys pastimea", guruh means father or other superior", suhrdah refers to two kinds of friends 1 a friend with whom one has a speciaì relation, and 2 a friend for whom one wishes limitless good fortune This list is given with the most intimate relationships given first Here daivam istam means the Deity of whom one takes shelter or the Deity one serves" When these rasas are absent, then spirituaì love is of the ordinary (samanya) kind. Not the previously described bhavas, beginning with rati, wilì be described Rati is described in these words of Srimad- Bhagavatam (1.5.2¶-27)
tatranv-aham krsna-kathah pragayatam anugrahenasrnavam manoharah tah sraddhaya me 'nupadam visrnvatah priya-sravasy anga mamabhavad rucih
O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear them describe tht attractive activities of Lord Krsna And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step.
tasmims tada labdha-rucer maha-mate priya-sravasy askhalita matir mama yayaham etat sad-asat sva-mayaya pasye mayi brahmani kalpitam pare
O great sage, as soon as I got a taste of the Supreme 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."
Here the word mayi means in a single pure individuaì soul", and pare brahmani means In the Supreme, who is the sum totaì of everything" These words were spoken by Sri Narada to Sri Vyasa.
Anuccheda 85
The stage of spirituaì love called prema is described in these words of Srimad-Bhagavatam (10.60.51)
upalabdham pati-prema pativratyam ca te 'naghe yad-vakyais calyamanaya na dhir mayy apakarsita
O sinless one, I have not seen firstahand the pure love and chaste attachment you have for your husband Even though shaken by My words, your mind could not be pulled away from Me."
In this verse the phrase na dhir mayy apakarsita means your mind could not be pulled away from Me. This means Even though you feareed that My words of renunciation would leave to My abandoning You, your love for Me did not decrease. This means As you have always loved Me in the past, so you love Me not in the present" This verse was spoken by the Supreme Personality of Godhead to Rukmini-devi.
Anuccheda 86
The stage of spirituaì love called pranaya is described in these words of Srimad-Bhagavatam (10.18.24)
uvaha krsno bhagavan sridamanam parajitah
Defeated, the Supreme Lord Krsna carried Sridama."
The meaning of this verse is clear This verse was spoken by Srila Sukadeva Gosvami.
Anuccheda 87
The stage of spirituaì love called mana is described in these words of Srimad-Bhagavatam (10.32.6):
eka bhru-kutim abadhya prema-samrambha-vihvala
One gopi, beside herself with loving anger, bit her lips and stared at Him with frowning eyebrows, as if to wound Him with her harsh glances."
The meaning of this verse is clear This verse was spoken by Srila Sukadeva Gosvami.
Anuccheda 88
The stage of spirituaì love called sneha is described in these words of Srimad-Bhagavatam (1.10.1±-14)
sat-sangan mukta-duhsango hatum notsahate budhah kirtyamanam yaso yasya sakrd akarnya rocanam
tasmin nyasta-dhiyah parthah saheran viraham katham darsana-sparsa-samlapa- sayanasana-bhojanaih
The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once How, then, could the Pandavas tolerate His separation, for they had been intimately associated with His person, seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him?
sarve te'nimisair aksais tam anu druta-cetasah viksantah sneha-sambaddha vicelus tatra tatra ha
Alì their hearts were melting for Him on the pot of attraction They looked at Him without blinking their eyes, and they moved hither and thither in perplexity.
nyarundhann udgalad baspam autkanthyad devaki-sute niryaty agaran no 'bhadram iti syad bandhava-striyah
The female relatives, whose eyes were flooded with tears out of anxiety for Krsna, came out of the palace They could stop their tears only with great difficulty They feared that tears would cause misfortune at the time of departure."
Here the word vicluh means to bring various articles of worship, they moved here and there" The words no 'bhadram iti syat mean So no eviì oment would be manifest", and nyarundhan means they suppressed" This verse was spoken by Srila Suta Gosvami.
Anuccheda 89
The stage of spirituaì love called raga is described in these words of Srimad-Bhagavatam (1.8.25)
vipadah santu tah sasvat tatra tatra jagad-guro bhavato darsanam yat syad apunar bhava-darsanam
I wish that alì those calamities would happen again and again so that we could see You again and again, for seeing You means that we wilì no longer see repeated births and deaths."
In this verse the word bhavatah means because of past karma", darsanam means the sight", yad means in which", apunar-bhavam means may I not take birth in any situation where I cannot see You glorious sweetness" This verse was spoken by Sri Kunti to the Supreme Personality of Godhead.
Anuccheda 90
The stage of spirituaì love called anuraga is described in these words of Srimad-Bhagavatam (1.11.33)
yadyapy asau parsva-gato raho-gatas tathapi tasyanghri-yugam navam navam pade pade ka virameta tat-padac calapi yac chrir na jahati karhicit
Although Lord Sri Krsna was constantly by their sides, as welì as exclusively alone, His feet appeared to them to be newer and newer The goddess of fortune, although by nature always restless and moving, could not quit the Lord's feet So what woman can be detached from those feet, having once taken shelter of them?"
In this verse the word asau means Sri Krsna", parsva-gatah means staying near His queens", and raho-gatah means in a solitary place" Pade pade means at every moment" This was not surprising for the queens, who were naturally fulì of love (anuraga) for Lord Krsna The verse then says: ka virameta tat-padat", which means What woman would become satiated by tasting the nectar of the Lord's feet? The phrase beginning with the words calapi means If even the goddess of fortune, who is always restless and moving, could not quit the Lord's feetm hot can any other woman be detached from those feet? It is seen in this world that materiaì wealth is flickering and temporary In this example materiaì wealth and the spirituaì goddesses of fortune are equated This verse was spoken by Srila Suta Gosvami.
Anuccheda 91
The stage of spirituaì love called maha-bhava" is described in these words of Srimad-Bhagavatam (10.19.16)
gopinam paramananda asid govinda-darsane ksanam yuga-satam iva yasam yena vinabhavat
The young gopis tooë the greatest pleasure in seeing Govinda [KrsnaÝ come home, since for them even a moment without His association seemed like a hundred ages."
The meaning of this verse is clear This verse was spoken by Srila Sukadeva Gosvami.
Anuccheda 92
Although they certainly experience rati, and although they feeì the happiness of spirituaì bliss, because they do not have the conception that the Supreme Lord is mine", the devotees whose devotion is mixed with jnana (jani-bhaktas) experience only ordinary love for the Supreme Lord Their feelings of love for the Lord are seen in the following words of Srimad-Bhagavatam (3.15.49)
kamam bhavah sva-vrjinair nirayesu nah stat .
O Lord, we pray that You let usbe born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautifuì (by speaking of Your activities) just as tulasi leaves are beautified when offereed unto Your lotus feet, and as long as our ears are always filled with the chanrting of Your transcendentaì qualities."
The four Kumaras headed by Sanaka speaë this prayer of love (raga) Still, the raga they feeì is not direct raga. The devotees who consider themselves protected (palya) by the Lord experience love up to the stage of prema This is so because they clearly think, The Lord is mine" However, they do not experience love up to the stage of sneha This is so because their relationship with the Lord is distant and because their love is not very intense They express their love in these words of Srimad-Bhagavatam (1.11.9)
yarhy ambujaksapasasara bho bhavan, .
O 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 O infallible one, at that time our eyes become useless, as if bereft of sun."
These words were spoken by Dvaraka's citizens Included among them were the florist, barber, and others who had the good fortune to serve Lord Krsna directly The devotees in the rasa of servitude (bhrtya) can experience spirituaì love up to the stage of raga This is so because they have a strong sense of the Lord is mine", because they are very eager always to serve the Lord, and because the Lord is their very life The devotee who thinë themselves the object of the Sup reme Lord's love (lalya) also experience spirituaì love up to the stage of raga This is so because they have direct contact with the Lord's gracefuì form, and because they have an especially strong sense that the Lord is mine" The Lord's mother and father, who are situated in vatsalya-rasa, love the Lord more than these devotees They have a very strong sense that the Lord is mine", even stronger than the conception held by the Lord's friends (sakhas) Sri Kunti's words in Srimad-Bhagavatam 10.8.2µ (quoted above) shot that she loves the Lord even more than the Lord's friends The great love manifest in vatsalya-rasa is not at alì similar to the love manifest in sakhya-rasa However, sakhya-rasa and srngara-rasa are similar in many ways For example, loving anger (pranaya-mana) is possible only in those two rasas. Among the Lord's beloveds the queens at Dvaraka experience spirituaì love up to the stage of maha-bhava anuraga The ecstasies they feeì in separation from the Lord are called prema-vaicittya and are described in Srimad- Bhagavatam 10.90.1´-25) I have not heard in the scriptures any other description like this, nor have I not heard in the scriptures any other description of the queens anuraga.
Here someone may protest Is not anuraga described in these words of Srimad-Bhagavatam (10.13.2)
satam ayam sara-bhrtam nisargah .
Paramahamsas, devotees who have accepted the essence of life, are attached to Krsna in the core of their hearts, and He is the aim of their lives It is their nature to talk only of Krsna at every moment, as if such topics were newer and newer They are attached to such topics, just as materialists are attached to topics of women and sex."ª ?
Is the love here not anuraga because the devotees see the Lord as newer and newer at every moment?
To this protest I reply No It is not so The symptoms described in this verse are not the symptoms of anuraga The symptoms of joy and distress described in this verse are rather the symptoms of rati or of other stages of love Because it is not possible to say the symnptoms describned here are ther symptoms of anuraga, therefore it cvannot be concluded that anuraga is described in this verse In this verse the word navya-vat (the devotees consider the topics of the Lord {.fn as if {.fn 1}they were newer and newer) is not the same as the devotees consider the topics of the Lord newer and newer" The gopis of Vraja experience spirituaì love up to the stage of maha-bhava Their love is described By Lord Krsna in these words of Srimad-Bhagavatam (11.12.11)
tas tah ksapah presthatamena nita mayaiva vrndavana-gocarena ksanardha-vat tah punar anga tasam hina maya kalpa-sama babhuvuh
Dear Uddhava, alì 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 equaì to a day of Brahma."
When they gazed at Lord Krsna, the gopis were not willing to tolerate even the blinking of their eyelids This is seen in the following words spoken by the gopis to Lord Krsna in Srimad- Bhagavatam (10.31.15)
kutila-kuntalam sri-mukham ca te jada udiksatam paksma-krd drsam
When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You And even when we can eagerly look upon Your beautifuì face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator."
The devotees inability to tolerate the blinking of their eyelids when that blinking interrupts their gazing at Lord Krsna is also seen in these words of Srimad-Bhagavatam (9.24.65)
yasyananam .naryo naras“ ca muditah„ kupita nimes“ ca
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."
Here the words naryo naras“ ca muditah shot that even ordinary men and women become delighted by gazing at Lord Krsna Then the words kupita nimes“ ca mean but some devotees, namely the gracefuì gopis, become angry at the creator who created eyelids. This same verse is not found in other places in the scriptures However, in the deescription of the gopis meeting with Lord Krsna at Kuruksetra, it is said in Srimad-Bhagavatam (10.82.39)
gopyas ca krsnam upalabhya cirad abhistam yat-preksane drsisu paksma-krtam sapanti drgbhir hrdi-krtam alam parirabhya sarvas tad-bhavam apur api nitya-yujam durapam
While gazing at their beloved Krsna, the young gopis used to condemn the creator of their eyelids (which would momentarily block their vison of Him) Now, seeing Krsna again after such a long separation, with their eyes they took Him into their hearts, and there they embraced Him to their fulì satisfaction In this way they became totally absorbed in ecstatic meditation on Him, although those who constantly practice mystic yoga find such absorption difficult to achieve."
In this verse it is seen that the gopis are the most exalted devotees Although by His very nature Lord Krsna creates these ecstatic feelings of maha-bhava love in the gopis, the gopis stilì turn to Him for protection from the anxiety they feeì in their love As rain falling during the time of the Svati star creates pearls, so Lord Krsna inspires this kind of ecstatic love in the gopis In the words mad-bhavam apuh", the Lord affirms that the gopis indeed attained maha-bhava love for Him Not the words nitya-yujam- durapam wilì be discussed Here the word nitya-yujam refers to the Dvaraka queens, who are like the gopis It does not refer to others, who are not like the gopis, who are very far away from being like the gopis The word nitya-yujam may also be interpeted to mean We gopis, who are separated from our beloved and who day after day yearn to be with Him" The ecstatic love felt by the Dvaraka queens is described in these words of Srimad-Bhagavatam (10.84.1)
srutva prtha subala-putry atha yajaseni madhavy atha ksitipa-patnya uta sva-gopyah krsne 'khilatmani harau pranayanubandham sarva visismyur alam asru-kalakulaksyah
Prtha, Gandhari, Draupadi, Subhadra, the wives of other kings, and the Lord's cowherd girlfriends were alì amazed to hear of the queens deep love for Lord Krsna, the Supreme Personality of Godhead and Souì of alì beings, and their eyes filled with tears."
Glorifying the gopis, the Dvaraka queens say in Srimad- Bhagavatam (10.83.43)
vraja-striyo yad vachanti .
We desire the same contact with the Supreme Lord's feet that thr young women of Vraja, the cowherd boys, and even the aborigine Pulinda women desirethe touch of the dust He leaves on the plants and grass as He tends His cows."
The spirituaì love the Dvaraka queens feeì almost touches the spirituaì love the filled with wonder vraja-gopis feel In Srimad-Bhagavatam 10.84.± the word sva indicates that the gs are the Supreme Lord's most confidentiaì (paramantaranga) internaì potency The glories and good fortune of the gopis ands the residents of Vraja, Mathura, and Dvaraka are described in the following three verses of Srimad- Bhagavatam (1.10.26-28)
aho alam slaghyatamam yadoh kulam .
Oh, hot supremely glorified is the dynasty of King Yadu, and hot virtuous is the land of Mathura, where the supreme leader of alì living beings, the husband of the goddess of fortune, has taken His birth and wandered in His childhood. Undoubtedly it is wonderfuì that Dvaraka has defeated the glories of the heavenly planets and has enchanced the celebrity of the earth The inhabitants of Dvaraka are always seeing the souì of alì living beings (Krsna) in His loving feature He glances at them and favors them tith sweet smiles.
nunam vrata-snana-hutadinesvarah samarcito hy asya grhita-panibhih pibanti yah sakhy adharamrtam muhur vraja-striyah sammumuhur yad-asayah
O friends, just think of His wives, whose hands He has accepted Hot they must have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the universe to constantly relish not the nectar from His lips [by kissing] The damsels of Vrajabhumi would often faint just by expecting such favors."
In these verses the gopis and Dvaraka queens exalted status and supreme knowledge of spirituaì nectar sweetness is described By thinking of the nectar sweetness the gopis and queens tasted, the demigods would faint Although they seemed to be mere human beings as they enjoyed their nectar pastimes, they were in truth the most exalted of souls The following explanation may be given here The Supreme Personality of Godhead has two features 1 His feature as Brahman, and 2 His feature as the Supreme Personality of Godhead (bhagavan) In generaì the devotees are of two kinds 1 neophyte devotees (tatastha) and 2 devotees who are personaì associates (parikara) of the Supreme Personality of Godhead Some of the neophyte (tatastha) devotees take pleasure in the Brahman feature of the Lord These devotees are situated in santa-rasa Other neophyte devotees love the Supreme Personality of Godhead and His personaì associates, but have not yet themselves become personaì associates of the Lord The causes that attract one to become a personaì associate of the Lord and results of becoming a personaì associate of the Lord are both absent amongst the nephyte devotees who take pleasure in the Brahman feature of the Lord For these reasons these neophyte devotees are not attracted to become personaì associates of the Lord The causes that help (sahaya) one attracted to become a personaì associate of the Lord are of two kinds 1 the idea the Supreme Lord is mine", and 2 perception of the various limbs and features (upanga) of the Lord, amongst which is included perception of the Lord's impersonaì Brahman feature That the devotees attrracted to the impersonaì Brahman do not think, the Supreme Lord is mine has already been shown Neiother do these devotees have any direct perception of the limbs of the Supreme Lord's body However, these devotees do have knowledge of the the impersonaì Brahman, which is one of the Supreme Lord's secondary features (upanga) Fropm this knowledge of Brahman knowledge of the Supreme Personality of Godhead may eventually come In this way these devotees m,ay eventually become attracted to the personaì feature of the Supreme Lord This truth is seen in the following words of Srimad-Bhagavatam (1.7.10)
atmaramas“ ca .ittham-bhuta-guno harih
Alì different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of seff-realization, though freed from alì kinds of materiaì bondage, desire to render unalloyed devotionaì service unto the Personality of Godhead This means that the Lord possesses transcendentaì qualities and therefore can attract everyone, including liberated souls."
These devotees may also become attracted ot the Supreme Lord directly this is seen in the following words of Srimad- Bhagavatam (3.15.43)
tasyaravinda-nayanasya . .cakara tesam sanksobham aksara-jusam api citta-tanvoh
When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Supreme Personality of Godhead enetred the nosytrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonaì Brahman understanding."
In this way the impersonalists may renounced the impersonaì idea Then they attain the results of becoming attracted to the Supreme Lord The result is they become rapt in meditation on the Lord Eventually they may also see the Supreme Lord directly The personaì associates of the Supreme Lord directly serve the Lord again and again eternally For this reason the good ofrtune of the Lord's personaì associates is very great The Supreme Lord, His personaì associates, and some devotees first directly seeing the Lord are described in Srimad-Bhagavatam's account of the curse placed upon Jaya and Vijaya In that account it is said (Srimad-Bhagavatam 3.15.37, 38, and 40):
tasmin yayau paramahamsa-maha-muninam anvesaniya-caranau calayan saha-srih
Accompanied by His spouse, the goddess of fortune, He (the Supreme Lord) went to the spot on those very feet sought for by recluses and great sages.
tam tö agatam parihrtaupayikam sva-pumbhis te 'caksataksa-visayam sva-samadhi-bhagyam
The sages, headed by Sanaka Rsi, sat that the Supreme Personality of Godhead, Visnu, who was formerly visible only within their hearts in ecstatic trance, had not actually become visible to their eyes As He came forward, accompanied by His own associates bearing alì paraphernalia, such as an umbrella and a camara fan, the white bunches of hair moved very gently, like two swans, and do to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling frem the white fulì moon or ice melting due to a gust of tind."
vinata-sutamse vinyasta-hastam
He rested one of His hands on the shoulder of Garuda, His carrier."
In these verses it is clear that Jaya and Vijaya were the Supreme Lord's personaì associates The four Kumaras, however, were more distantly associated with the Lord, associated in the mood of awe and reverence That Jaya and Vijaya were personaì associates of the Lord and the four Kumaras were not is confirmed by these words of Srimad-Bhagavatam (3.15.37):
evam tadaiva bhagavan aravinda-nabhah svanam vibudhya sad-atikramam arya-hrdyah
At that very moment the Lord, who is called Padmanabha because of the lotus grown from His naveì and who is the delight of the righteous, learned about the insult offered by His own servants to the saints." This is also confirmed by the following words spoken by the Supreme Lord in Srimad-Bhagavatam (3.15.40)
tad vah prasadayamy adya brahma daivam param hi me tad dhity atma-krtam manye yat sva-pumbhir asat-krtah
To Me, the brahmana is the highest and most beloved personality The disrespect shown by My attendants has actually been displayed by Me because the doormen are My servitors I take this to be an offense by Myself: therefore I seek your forgiveness for the incident that has arisen."
When they sat the great good fortune of the Lord's personaì associates, the four Kumaras became ashamed that they had cursed the Lord's associates They said (Srimad-Bhagavatam 3.16.25)
yam vanayor damam adhisa bhavan vidhatte vrttim nu va tad anumanmahi nirvyalikam asmasu va ya ucito dhriyatam sa dando ye 'nagasau vayam ayunksmahi kilbisena
O Lord, whatever punishment You wish to award to these two innocent persons or also to us we shalì accept without duplicity We understand that we have cursed two faultless persons."
After the four Kumaras had departed, the Supreme Lord openly revealed His mercy to His personaì associates He said (Srimad-Bhagavatam 3.16.29)
bhagavan anugav aha vatam ma bhaistam astu sam brahma-tejah samartho 'pi hantum necche matam tu me
The Lord then said to His attendants, Jaya and Vijaya Depart this place, but fear not Alì glories unto you Though I am capable of nullifying the brahmanas curse, I would not do so On the contrary, it has My approval."
In this way it is seen that the neophyte devotees are situated on a lower leveì of spirituaì love and the personaì associates of the Lord are situated on a higher leveì of spirituaì love Here someone may protest Is it not so that the Supreme is the abode of limitless spirituaì love,love beyond alì materiaì designations: And is it not also so that to think of oneself as the Lord's personaì associate is in itself a materiaì designation, a designation that limits the love one may feeì for the Supreme: Therefore the spirituaì love felt by the worshipers of the impersonaì Brahman is the true, the advanced spirituaì love, and the spirituaì love felt by persons who think themselves the Supreme Lord's personaì associates is a very inferior kind of love And furthermore the personaì associates of the Lord have the mistaken idea that the Supreme Lord is mine" Therefore the spirituaì love felt by the worshipers of the impersonaì Brahman is far superior." To this protest I give the following reply It is not as you say Whatever spirituaì love may be felt in a generaì way without a personaì relationship with the Lord is also included within the spirituaì love the Lord's personaì associates feeì for Him When thespirit souì attains perfection an realizes his true identity, then he becomes a personaì associate of the Lord in a particular relationship with the Lord What objection may be raised against this explanation: In this way, by comparison, the higher and lower levels of spirituaì love are seen The Supreme Personality of Godhead has His own individuaì nature, and the devotee has his individiuaì nature as the Lord's associate An example of the love the Lord's personaì associates feeì for Him is given in these words of Srimad-Bhagavatam (10.13.25)
go-gopinam matrtasminn asit snehardhikam vina purovad .
Previously, from the very beginning, the gopis had motherly affection for Krsna Indeed, their affection for Krsna exceeded even their aaection for their own sons In displaying their affection, they had thus distinguished between Krsna and their sons, but not that distinction disappeared."
The meaning of this verse is clear This verse was spoken by Srila Sukadeva Gosvami.
Anuccheda 93
The nature of the Lord and the nature of the Lord's devotee are described in these words of Srimad-Bhagavatam (7.5.14)
yatha bhramyaty ayo brahman svayam akarsa-sannidhau tatha me bhidyate cetas cakra-paner yadrcchaya
O 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."
The meaning of this verse is clear This verse was spoken by Sri Prahlada.
Anuccheda 94
Not we wilì describe the Lord's personaì associates feeì for the Supreme Lord when the Lord is manifest before them Alì perfections are eternally manifest in the Supreme Personality of Godhead This has been revealed in thr Sri Bhagavat-sandarbha and many other books also In the Agamas and other scriptures various methods of worshioping the Supreme Personality of Godhead are described When the Lord is worshiped the devotee gradually attains spirituaì love for the Lord and becomes His personaì associate in aspecific personaì relationship In this way the devotee attains the personaì association of the Lord In this way various kinds of eternally perfect spirituaì love for the Supreme Lord and various kinds of eternally perfect relationships with the Supreme Lord are manifest in the eternally perfect liberated devotees In this way spirituaì love for the Lord and a sepcific relationship with the Lord both take birth together within the devotee In this way the devotee attains specific activities of love for the Lord When it is joined with a personaì rrlationship with the Lord, love for the Lord does notdie Quite to the contrary When it is joined with a personaì relationship with the Lord, love fopr the Lord increases In this way it is seen that love for the Lord is greater when it is joined to a personaì relationship wityh Him Even in the materiaì world it is seen that love increases when a the lover feels, the beloved is mine" In this way it is seen that sometimes a parent is willing even to die for the sake of the child Lord Krsna Himself affirms this in the following words of Srimad-Bhagavatam (10.45.21):
pitror abhyadhika pritir atmajesö atmano 'pi hi
Parents love their children more than their own lives."
From the individuaì soul's personaì relationship with the Supreme Lord, the idea the Supreme Lord is mine comes From the individuaì soul's own originaì nature the soul's specific relationship with the Lord coems Once that relationship is manifest, the idea the Supreme Lord is mine also becomes manifested In this way the individuaì spirit soul's own originaì nature is the root from which love for the Supreme Personality of Godhead grows This is seen in the following question posed by Maharaja Pariksit in Srimad-Bhagavatam (10.14.49)
brahman parodbhave krsne iyan prema katham bhavet yo 'bhuta-purvas tokesu svodbhavesv api kathyatam
During the absence of the originaì cowherd boys, when Krsna expanded Himself, why is it that the boys parents became more loving toward Him than toward their own sons: Also, why did the cows become so loving toward the calves, more than toward their own calves?"
Srila Sukadeva Gosvami answered the king's question by saying that love for the Supreme Personality of Godhead is part of the individuaì soul's originaì nature When that originaì nature is manifest, then the idea, the Supreme Lord is mine is also manifest From that the greatest love for the Lord is manifest Thus it is proved that the love connected to the idea the Lord is mine is hte greatest love In this way, when the souì has a relationship with the Lord, the soul's love for the Lord is manifest An example of that love is seen in the following words spoken by the people of Vraja in Srimad- Bhagavatam (10.17.24)
su-dustaran nah svan pahi kalagneh suhrdah prabho na saknumas tvac-caranam santyaktum akuto-bhayam
O Lord, we are Your true friends and devotees Please protect us from this insurmountable fire of death We can never give up Your lotus feet, which drive away alì fear."
Srila Sridhara Svami comments:
This verse means `We do not fear death However, we cannot bear to be separated from Your feet "
This verse also means Nor is it right for us to throt far away the fear that we may be separated from Your feet. After speaking these words, the people say Your feet drive away alì fear (akuto-bhayam). Or, these words may also be interpreted to mean As long as we are near Your feet, we wilì be completely happy However, if we cannto stay near Your feet, we wilì suffer greatly Therefore, we have no fear from any source when Your feet are present. This verse was spoken by the people of Vraja to the Supreme Personality of Godhead.
Anuccheda 95
Thus love for the Supreme Personality of Godhead is greater when the devotee has a personaì relationship with the Lord The devotees relationships with the Lord are seen in these words of Srimad-Bhagavatam (1.9.18, and 20-22)
esa vai bhagavan saksad .
This Sri Krsna is no other than the inconceivable, originaì Personality of Godhead He is the first Narayana, the supreme enjoyer But He is moving amongst the descendants of King Vrsni just like one of us and He is bewildering us with His self-created energy."
Srimad-Bhagavatam (1.9.2°-22)
yam manyase matuleyam priyam mitram suhrttamam akaroh sacivam dutam sauhrdad atha sarathim
O King, that personality whom, out of ignorance only, you thought to be your maternaì cousin, your very dear friend, well-wisher, counselor, messenger, benefactor, etc., is that very Personality of Godhead, Sri Krsna."
sarvatmanah sama-drso hy advayasyanahankrteh tat-krtam mati vaisamyam niravadyasya na kvacit
Being the Absolute Personality of Godhead, He is present in everyone's heart He is equally kind to everyone, and He is free from the false ego of differentiation Therefore whatever He does is free from materiaì inebriety He is equibalanced."
tathapy ekanta-bhaktesu pasya bhupanukampitam yan me 'sums tyajatah saksat krsno darsanam agatah
Yet, despite His being equally kind to everyone, He has graciously come before me while I am ending my life, for I am His unflinching servitor." In these verses the word sauhrdat means because of love",
This verse means Out of love you thouight Him your maternaì cousin, affectionate friend, welì-wisher, and chariot driver, but in truth He is the Supreme Personality of Godhead" Here someone may protest Is it not so that because He is the Supersouì prsent in every living being, the Supreme Lord sees everyone equally (sama-drsah), and because everything that exists is His potency the Supreme Lord is not different from anything (advayasya), therefore the Supreme Lord does not think, `I am the maternaì cousin of someone.': Hot can the faultless Supreme Lord think He is someone's maternaì cousin: He cannot be bewildered (mati-vaisamyam) into thinking He is someone's maternaì cousin. To answer this protest, Srimad-Bhagavatam 1.9.2±-22) are spoken here In these verses it is said Even though He cannot be anyone's maternaì cousin, stilì (tathapi), O king (bhupa), please see hot the Supreme Lord is mercifuì to His unalloyed devotees (ekanta-bhaktesu) He is so strongly controlled by His devotees pure devotion that He indeed thinks that He is their friend or kinsman. In the contact between the Lord and His personaì associates, Their bodies are one factor and Their relatrionship is another factor Their relationship is the primary factor Their bodies are not the primary factor In this way it is proved that by both relationship and body Lord Krsna is Maharaja Yudhisthira's maternaì cousin An example of these factors is seen here in the words yo 'sun", where Bhismadeva says Because of Our relationship You have graciously come before me while I am ending my life. Thus, at the moment of the devotee's death, the Supreme Personality of Godhead accepts the devotee and gives shelter to him Bhismadeva prays to attain that shelter in these words of Srimad-Bhagavatam (1.9.33, 35, and 39)
vijaya-sakhe ratir astu me 'navadya
May Sri… Krsna, who is the intimate friend of Arjuna be the object of my attraction."
partha-sakhe ratir mamastu
Let my mind befixed upon that Krsna."
vijaya-ratha-kutumbha .bhagavati ratir astu me mumursor
At the moment of death, let my ultimate attraction be to Sri… Krsna, the Personality of Godhead I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very carefuì to give protection to Arjuna's chariot by alì means."ª
The Srimad-Bhagavatam verses quoted in this anuccheda were spoken by Bhisma to Sri Yudhisthira.
Anuccheda 96
When the idea that one has a personaì relationship with the Lord is combined with the idea the Lord is mine", then love becomes very strong This is seen in the following words of Srimad-Bhagavatam (5.6.18)
rajan patir gurur alam bhavatam yadunam daivam priyah kula-patih kva ca kinkaro vah astv evam anga bhagavan bhajatam mukundo muktim dadati karhicit sma na bhakti-yogam
My dear King, the Supreme Person, Mukunda, is actually the maintainer of alì the members of the Pandava and Yadu dynasties He is your spirituaì 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."
That loving devotionaì service (priti-bhakti) is superior to liberation is described in this prose passage of Srimad- Bhagavatam (5.6.17)
yasyam eva kavayah .
.fn 1 Devotees always bathe themselves in devotionaì service in order to be relieved from the various tribulations of materiaì existence By doing this, the devotees enjoy supreme bliss, and liberation personified comes to serve them Nonetheless, they do not accept that service, even if it is offered by the Supreme Personality of Godhead Himself For the devotees, liberation [muktiÝ is very unimportant because, having attained the Lord's transcendentaì loving service, they have attained everything desirable and have transcended alì materiaì desires."
In Srimad-Bhagavatam 5.6.1¸ the words rajan bhavatam yadunam bhagavan mean O king, the Supreme Personality of Godhead is the property of you Yadus, evam means the love you feeì for the Lord is very far from what others have attained" This verse says Although others repeatedly worship the Supreme Lord, He gives them only liberation and not devotionaì service. In this way the glory of the Yadus love for the Lord is described The glories of devotionaì service are also described in this prayer spoken by Lord Brahma in Srimad-Bhagavatam (10.14.30)
tad astu me natha sa bhuri-bhago
My dear Lord, I pray that I may be so fortunate that, in this life or in another life, wherever I may take my birth, I may be counted as one of Your devotees Wherever I may be, I pray that I may be engaged in Your devotionaì service."
Anuccheda 97
Not the different levels of advancement of the Lord's personaì associates wilì be described These levels are considered according to the degree in which the devotee is completely dependent on the Lord In generaì the Supreme Personality of Godhead manifests two principaì features 1 supreme opulence (paramaisvarya) and 2 supreme sweetness (parama-madhurya) His opulence is His power and glory as the Supreme Lord (prabhuta), and His sweetness is His character, qualities, form, youthfulness, and pastimes that charm the heart These features are supreme (parama) because they have no equaì or superior. The Lord's devotees are of four kinds The Lord's personaì associates are of two kinds 1. The associates primarily aware of the Lord's opulence (paramaisvaryanubhava-pradhana), and 2 the associates proimarily aware of the Lord's sweetness (parama-madhuryanubhava-pradhana) Awareness of the Lord's opulence gives birth to awe and reverence Awareness of the Lord's sweetness gives birth to spirituaì love The Supreme Lord's opueknce and sweetness are supreme As these features of the Lord are supreme and beyond measure, so the devotees feelings of awe and reverence and spirituaì love are also supreme and beyond measure Awe and reverence are described in these words of Srimad-Bhagavatam (10.44.51):
devaki vasudevas ca vijaya jagad-isvarau krta-samvandanau putrau sasvajate na sankitau
Devaki and Vasudeva, not knowing Krsna and Balarama to be the Lords of the universe, simply stood with joined palms Being apprehensive, they did not embrace their sons."
Awe and spirituaì love are both described in these words of Srimad-Bhagavatam (10.45.±-11)
pitaraö uplabadharthau viditva purusottamah ma bhud iti nijam mayam tatana jana-mohinim
Understanding that Hisd parents were becoming aware of His transcendentaì opulences, the Supreme Personality of Godhead thought that this should not be allowed to happen Thus He expanded His Yogamaya, which bewilders His devotees.
uvaca pitaraö etya sagrajah satvatarsabhah prasrayavanatah prinann amba tateti sadaram .
Lord Krsna, the greatest of the Satvatas, approached His parents with His elder brother Humbly bowing His head and gratifying them by respectfully addressing them as `My dear mother and `My dear father', Krsna spoke as follows Dear father, because of Us, your two sons, you and mother Devaki always remained in anxiety and could never enjoy Our childhood, boyhood, or youth. Deprived by fate, We could not live with you and enjoy the pampered happiness most children enjoy in their parent's home. With one's body one can acuire alì goals of life, and it is one's parents who give the body birth and sustenance Therefore no mortaì man can repay his debt to his parents, even if he serves them for a fulì lifetime of a hundred years. A son who, though able to do so, fails to provide for his parents with his physicaì resources and wealth is forced after his death to eat his own flesh. A man who, though able to do so, fails to support his elderly parents, chaste wife, young child, or spirituaì master, or who neglects a brahmana or anyone who comes to him for shelter, is considered dead, though breathing. Thus We have wasted alì these days, unable as We were to properly honor you because Our minds were always disturbed by fear of Kamsa. Dear father and mother, please forgive Us for not serving you We are not independent and have been greatly frustrated by crueì Kamsa.
.iti maya-manusyasya harer visvatmano gira mohitaö ankam aropya parisvajyapatur mudam
Thus beguiled by the words of Lord Hari, the Supreme Souì of the universe, who by His internaì illusory potency appeared to be human, His parents joyfully raised Him up on their laps and embraced Him,
sicantaö asru-dharabhih sneha-pasena cavrtau na kicid ucatu rajan baspa-kanthau vimohitau
Pouring out a shower of tears upon the Lord, His parents, who were bound up by the roipe of affection, could not speak They were overwhelmed, O king, and their throats choked up with tears."
In Srimad-Bhagavatam 10.45.± the word upalabdharthau means they understood the truth that their son is the master of alì the worlds" Ma bhut means Devaki and Vasudeva walk on the path of being My parents The love they bear for Me is very difficult for the jani-bhaktas and even the pure devotees to attain Therefore their awareness of My opulences should be covered over For them this awareness should not be. The words nijam mayam tatana mean the Lord extended His avarana- sakti (covering potency) to cover their awareness that Her is the Supreme Personality of Godhead" In the passage beginning with the word uvaca (Srimad-Bhagavatam 10.45.2), Lord Krsna manifested His own sweetness in order to increase his parents love for Him Or, in another interpretation of this passage, the word maya may be interpreted to mean mercy" The Visva-prakasa Dictionary gives this definition:
maya dambhe krpayam ca
The word `maya may mean `pride or `mercy'."
Accepting this definition of maya", the passage nijam mayam tatana mean the Lord manifested His mercy and increased His parents love for Him in the rasa of parenthood" Someone may ask What is the nature of the Lord's mercy? The answer is given in these words The Supreme Lord's mercy is that with His sweetness He enchants every living entity Someone may ask Hot does the Lord give this mercy? The answer is the Lord covers His own opuelnce and manifests His sweetness This is seen here in the passage beginning with the word uvaca" Stilì another interpretation may be given for the words nijam mayam tatana" The dictionary also gives this definition for the word maya":
maya vayunam janam
The word `maya may mean `spirituaì knowledge'."
Interpreted according to this definition, the words nijam mayam tatana mean the Lord manifested the confidentiaì knowledge of His sweetness In this way he caused spirituaì love for Him to take its birth in them. For this reason, then, the Lord may have spoken the passage here beginning with the word uvaca" In Srimad-Bhagavatam 10.45.1° the word maya-manusyasya means of the Supreme Personality of Godhead, who is fulì of alì transcendentaì knowledge, and whose form superficially resembles that of a human being" The passage from Srimad-Bhagavatam quoted in this anuccheda was spoken by Srila Sukadeva Gosvami.
Anuccheda 98
In devotion (bhakti) in the mood of appreciating the Supreme Lord's opulence (paramaisvarya) many sentiments may be said to increase (uddipana) the mood of devotion Prominent among these sentiments are awe and reverence These sentiments are like the limbs of the body of devotion Ecstatic love (priti) for the Supreme Personality of Godhead is like the souì that rests within the body of devotion That love is increased (uddipana) by awareness of the Lord's sweetness Awareness of His opulence and His sweetness both stimulate the sentiment of devotion to the Lord However, it is awareness of the Lord's sweetness, an awareness that specifically increases ecstatic love (priti) that is most naturaì to the people of Gokula If awareness of the Lord's opulence enters amongst them, it is only an occasionaì guest That awareness entered Gokula after Lord Krsna lifted Govardhana Hill That awareness of the Lord's opulence is described in these words of Srimad-Bhagavatam (10.26.1-13)
evam-vidhani karmani gopah krsnasya viksya te atad-virya-vidah procuh samabhyetya su-vismitah .
.dustyajas“ canurago 'smin sarvesam no vrajaukasam nanda te tanaye'smasu tasyapy autpattikah katham
The cowherd men were astonished when they sat Krsna's activities, such as lifting Govardhana Hill Unable to understand His transcendentaì potency, they approached Nanda Maharaja and spoke as follows. Since this boy performs such extraordinary activities, hot could He warrant a birth among worldly men like usa birth that for Him would seem contemptible¿ Hot could this seven-year-old boy playfully hold up the great hilì Govardhana with one hand, just as a mighty elephant holds up a lotus flower? As a mere infant who had hardly yet opened His eyes, He drank the breast milk of the powerfuì demonness Putana and then sucked out her very life air as well, just as the force of time sucks out the youth of one's body. Once when only three months old, little Krsna was crying and kicking up His feet as He lay beneath a huge cart Then the cart felì and turned upside-down simply because it was struck by the tip of His toe. At the age of one, while sitting peacefully He was taken up into the sky by the demon Trnavarta But baby Krsna grabbed the demon's neck, causing him great pain, and thus killed him. Once, His mother tied Him with ropes to a kortar because she had caught Him stealing butter Then, crawling on His hands, He dragged the mortar between a pair of arjuna trees and pulled them down. Another time, when Krsna was tending the calves in the forest together with Balarama and the cowherd boys, the demon Bakasura came with the intention of killing Krsna But Krsna seized this inimicaì demon by the mouth and tore him apart. Desiring to kilì Krsna, the demon Vatsa disguised himself as a calf and entered among Krsna's calves But Krsna killed the demon and, using his body, enkoyed the sport of knocking kapittha fruits down from the trees. Together with Lord Balarama, Krsna killed the jackass demon and alì his friends, thereby securing the safety of the Talavana forest, which abounded with fully ripened palm fruits. After arranging fdor the mighty Lord Balar.ama to kilì the terrible demon Pralamba, Krsna saved Vraja's cowherd boys and their animals from a forest fire. Krsna chastised the most poisonous serpent Kaliya, and after humbling him, drove him forcibly from the lake of the Yamuna In this way the Lord made the water of that river free of the snake's powerfuì poison. Dear Nanda, hot is it that we and alì the other residents of Vraja cannot give up our constant affection for your son: And hot is it that He is so spontaneously attracted to us?"
In answer to the gopas questions, Nanda Maharaja spoke these words describing His perception of the Lord's opulence and sweetness both (Srimad-Bhagavatam 10.26.15-23)
sruyatam me vaco gopa vyetu sanka ca vo 'rbhake enam kumaram uddisya gargo me yad uvaca ha .
.ity addha mam samadisya garge ca sva-grham gate manye narayanasyamsam krsnam aklista-karinam
O cowherd men, just hear my words and let alì your doubts concerning my son be gone Some time ago Garga Muni spoke to me as follows about this boy. Your son Krsna appears as an incranation in every millenium In the past He assumed three different colorswhite, red, and yellowand not He has appeared in a blackish color. For many reasons, this beautifuì son of yours sometimes appeared previously as the son of Vasudeva Therefore, those who are learned sometimes calì this child Vasudeva. For this son of yours there are many forms and names according to His transcendentaì qualities and activities These are known to me, but people in generaì do not understand them. To increase the transcendentaì bliss of the cowherd men of Gokula, this child wilì always act auspiciously for you And by His grace only you wilì surpass alì difficulties. O Nanda Maharaja, as recorded in history, when there was an irregular, incapable government, Indra having been dethroned, and when honest people were being harassed and disturbed by thieves, this child appeared in order to curâ the rogues and to protect the people and enable them to flourish. Demons cannot harm the demigods, who always have Lord Visnu on their side Similarly, any person ro group attached to alì-auspicious Lord Krsna cannot be defeated by enemies. Therefore, O Nanda Maharaja, this child of yours is as good as Narayana In His transcendentaì qualities, opulence, name, fame, and influence, He is exactly like Narayana Thus you should nto be astonished by His activities. After Garga Rsi spoke these words to me and returned home, I began to consider that Krsna, who keeps us free from trouble, is actually and expansion of Lord Narayana."
In Srimad-Bhagavatam 10.26.1µ teh words gargo me yad uvaca ha mean Garga spoke secret knowledge" The words arbhake kumaram mean there was great sweetness in His boyish nature" These verses were spoken by Nanda, the king of Vraja.
Anuccheda 99
The Supreme Personality of Godhead explains in Srimad- Bhagavatam (11.12.13):
mat-kama ramanam jaram asvarupa-vido 'balah
The gopis passionately desired Me as their charming lover They did not knot the truth about Me."
It was not exactly that the gopis did not knot the truth of Lord Krsna Rather, because they were filled with knowledge of His sweetness, therefore knowledge of His status as the Supreme Personality of Godhead was impossible for them It was impossible because they were not attracted to any other feature of the Supreme Lord, who is the delight of the self-realized souls Not every devotee worships the Lord as the Supreme Personality of Godhead Nor does every devotee see the Lord as such According to the nature of his own qualification, each devotee approsches a specific feature of the Lord The Supreme Lord has numberless features It is not possible for any devotee to approach alì of these features in Vedanta-sutra, the author of the sutras explains that the Lord has many different features, and the devotee may worship specific features of the Lord The Vedanta- sutra (3.3.65) declares:
samaharat
The Supreme has many features and qualitiese."
It is also said in the scriptures:
yasya yasya hi yah kamas tasya tasya hy upasanam tadrsanam gunanam ca samaharam prakalpayet
According to his own inclination each devotee worships a specific feature of the Lord The Lord has many, many different features and qualities."
The truth that different persons approach the Lord in different ways is also described by Srila Sridhara Svami is these words of His commentary on Srimad-Bhagavatam (10.43.17):
In Lord Krsna's form srngara-rasa and the other rasas rest The Lord manifests various features of Himself according to His devotee's desire He does not appear in the same way to everyone."
The devotees who are aware of the Lord's supreme opulences approach the Syupreme Lord as the Absolute Truth These devotees cannot perceive the supreme sweetness of the Lord Other devotees, however, can perceive the Lord's supreme sweetness It is said in Srimad-Bhagavatam (5.18.12)
yasyasti bhaktir bhagavaty akicana sarvair gunais tatra samasate surah .
.fn 1 Alì 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"
In these words of Srimad-Bhagavatam it is devotion, and not mere knowledge, that is honored In the previously mentioned verse of Srimad-Bhagavatam (10.43.17) is is said that the devotees aware of the Lord's sweetness are the wisest of devotees There it is said (Srimad-Bhagavatam 10.43.17):
mallanam asanir nrnam nara-varah strinam smaro murtiman gopanam svajano 'satam ksiti-bhujam sasta sva- pitroh sisuh mrtyur bhoja-pater virad avidusam tattvam param yoginam vrsninam para-devateti vidito rangam gatah sagrajah
The various groups of people in the arena regarded Krsna in different ways when He entered it with His elder brother The wrestlers sat 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 Lord's universaì form, the yogis as the Absolute Truth, and the Vrsnis as their supreme worshipable Deity."
In this verse three kinds of persons are described 1 enemies of the Lord (pratikula-jana), 2 fools (mudha), and 3 wise philosophers (vidvan) The enemies of the Lord are 1 the wrestlers (mallanam) who are enemies of the alì-loving Supreme Lord, 2 the kings (ksiti-bhujam) who are Kamsa's allies, and 3 King Kamsa The fools are the persons who see Lord Krsna as the universaì form The wise philosophers are the other persons mentioned in this verse The mention here of the universaì form refers to the idea that the Lord's form is made of materiaì elements, and thus is part of the universaì form This is the idea of unintelligent persons Of these fools some ignore the Lord's requests Those persons are like the yajika brahmanas (described in Srimad-Bhagavatam's Tenth Canto) Others of these fools hate and insult the Lord Stilì others of these fools neither hate nor like the Lord The devotees are horrified by the idea that the Supreme Lord has a body made of matter In truth the Supreme Lord uses this idea to nourish the bibhatsa-rasa (the rasa of horror) In this verse the word nrnam nara-varah mean ordinary people think the Supreme Lord, because of his sweetness, power, and opulence, is the best of human beings. In this idea there is some wisdom Ordinary devotees may sometimes love the Lord according to this idea This is described in these words of Srimad-Bhagavatam (10.43.20)
niriksya taö uttama-purusau jana maca-sthita nagara-rastraka nrpa praharsa-vegotkaliteksanananah .
Thinking Them to be the best of human beings, the people in the arena gazed at Krsna and Balarama O king, the people's eyes and faces blossomed wide with happiness."
Although they were citizens in the Lord's city, because they did not have the conception, the Lord is mine these people of Mathura were not, at least at that time, on the leveì of palya (devotees who consider themselves protected by the Lord) However, many other devotees, what to speak of the gopis (sri-gopinam) do have the kind of love for the Lord where one thinks the Lord is mine" In this verse the word nrnam means ordinary devotees", the word yoginam means the four Kumaras and the other jani-bhaktas who, staying in the sky, yearn to see the Lord's pastimes" These devotees do nto have the idea the Lord is mine" It is said in Srimad-Bhagavatam (10.44.6)
tad balabalavad yuddham sametah sarva-yositah ucuh parasparam rajan sanukampa varuthasah
My dear King, alì the women present, considering the match an unfair fight between the strong and the weak, felt extreme anxiety due to compassion They assembled in groups around the arena and spoke to one another as follows."
Srimad-Bhagavatam (10.44.8)
kva vajra-sara-sarvangau .
What comparison can there be between these two professionaì wrestlers, with limbs as strong as lightning bolts and bodies resembling mighty mountains, and these two young, immature boys with exceedingly tender limbs?"
The women (strinam) who spoke these words were filled with compassion and love for the Lord They sat Lord Krsna as Cupid personified It is also said in Srimad-Bhagavatam (10.44.14)
gopyas tapah kim acaran .
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 lovliness is the only abode of beauty, fame, and opulence It is self-perfect, ever fresh and extremely rare."
Amorous love felt by even the most exalted of materiaì girls in this world is always love mixed with other things That love is not pure, like the love the gopis feel That ordinary love wilì eventually break in the course of time Then the lover wilì no longer think, My beloved is mine" In Srimad- Bhagavatam 10.43.1· are mentiond the Vrsnis, the gopas, and Lord Krsna's parents The alì very strongly think, the Supreme Lord is mine" Amongst devotees who directly perceive the Supreme Lord's sweetness, they are the most exalted Not the words gopanam svajanah and vrsninam para-devata wilì be discussed The word sri- gopanam referrs to the gopas, who perceived the sweetness of the Lord in the relationship of being His friends and kinsmen The words gopanam svajanah and vrsninam para-devata describe how, thinking of the Lord as their supreme Deity, the Vrsnis were aware of the Lord's feature of supreme opulence This is also described in these words of Srimad-Bhagavatam (7.1.31)
sambandhad vrsnayah .
Because of their family relationship, the Vrsnis attained the mercy of Krsna."
From this it may be seen that for the Vrsnis the most important element of their relationship with the Lord was their family relationship with Him Their perception of His supreme opulence was less important Furthermore, amongst the Vrsnis were some very lowly persons, like Kamsa, who became the Supreme Lord's enemies, and also some fools, like Satadhanva About the Vrsnis it is said in Srimad-Bhagavatam (10.84.23)
na yam vidanty ami bhupa ekaramas ca vrsnayah .
Neither these kings nor even the Vrsnis, who enjoy Your intimate association, knot You as the Souì of alì existence, the force of time, ansd the supreme controller For them You are covered by the curtain of Maya."
Of the exalted Vrsnis, Devaki and Vasudeva are the best They have the best knowledge of the Supreme Lord's opulence However, because in the Lord's pastimes they became His parents (pitroh sisuh), Devaki and Vasudeva also have great knowledge of the Lord's sweetness For them, awareness of the Lord's opulence and supremacy is less important than awareness of His sweetness This is seen in the following words of Srimad-Bhagavatam (10.84.30)
nati-citram idam vipra vasudevo bubhutsaya krsnam matvarbhakam yan nah prcchati sreya atmanah
O brahmanas, it is not so amazing that in his eagerness to know, Vasudeva has asked us about his ultimate benefit, for he considers Krsna a mere boy."
In this verse Sri Narada does not specifically praise Devaki and Vasudeva for thinking the Lord was their son However, Maharaja Pariksit does indeed praise Yasoda and Nanda for having that same thought The king says in Srimad- Bhagavatam (10.8.46):
nandah kim akarod brahman .
O 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?"
From the moment of the Lord's birth Devcaki and Vasudeva were aware of His opulence Still, their awareness of His sweetness was more important This is confirmed by Srila Sridhara Svami, who in His commentary on Srimad-Bhagavatam (10.45.1) explains that althouh Devaki and Vasudeva were certainly aware of the Lord's opulence, their love for Him as their son was a more rare and valuable attainment for them This is also true for the gopas, as Srimad-Bhagavatam 10.43.1· explains in the words sri-gopanam svajanah (the cowherd men sat Lord Krsna as their relative) The cowherd people were not like Kamsa and the other enemies of the Lord The cowherd people were overcome with love for Lord Krsna This is seen in the following words of Srimad-Bhagavatam (10.16.15)
a-bala-vrddha-vanitah sarve 'nga pasu-vrttayah nirjagmur gokulad dinah krsna-darsana-lalasah
Alì the inhabitants of Vrndavana, including the children, women and elderly persons, thought of Krsna just as a cot thinks of her helpless young calf, and thus these poor, suffering people rushed out of the village, intent upon finding Him."
Maharaja Nanda was situated in the most exalted eternaì parentaì love for the Lord The Lord personally became his son What more need be said¿ Srimad-Bhagavatam 10.43.1· quoted in this anuccheda was spoken by Srila Sukadeva Gosvami.
.oj off
.pn 108
Prīti · Sanskrit §119 · English §100
Source[११९] तद् एव व्यनक्ति त्रिभिः - नूनं तपो यस्य न मन्यु-निर्जयो ज्ञानं क्वचित् तच् च न सङ्ग-वर्जितम् । कश्चिन् महांस् तस्य न काम-निर्जयः स ईश्वरः किं परतो व्यपाश्रयः ॥ धर्मः क्वचित् तत्र न भूत-सौहृदं त्यागः क्वचित् तत्र न मुक्ति-कारणम् । वीर्यं न पुंसो ऽस्त्य् अज-वेग-निष्कृतं न हि द्वितीयो गुण-सङ्ग-वर्जितः ॥ क्वचिच् चिरायुर् न हि शील-मङ्गलं क्वचित् तद् अप्य् अस्ति न वेद्यम् आयुषः । यत्रोभयं कुत्र च सो ऽप्य् अमङ्गलः सुमङ्गलः कश्च न काङ्क्षते हि माम् ॥ [भ्प् ८.८.२१-२३] अत्र तप-आदिभिर् अपि न साम्यं विवक्षितम् । असाम्य-प्रसिद्धेः । यथोक्तं इमे च [भ्प् १.१६.३०] इत्य् आदौ प्रार्थ्या महत्त्वम् इच्छद्भिर् इति । [वृ. अद्दितिओनल् रेअदिन्ग्: किन्त्व् अन्यदीय-तप-आदि-लेशानां सताम् अपि दोषान्तरोपरक्तत्वम् इत्य् एवम् अत्यन्तासाम्यम् एव विवक्षितम् । वृ. एन्द्] यस्य दुर्वास-आदेः । क्वचिद् गुरु-शुक्रादौ । कश्चिद् ब्रह्म-सोमादिः । यः परतो व्यपाश्रयः परापेक्ष इन्द्रादिः । स किम् ईश्वरः । क्वचित् परशुरामादि-तुल्ये तदानीन्तने न भूत-सौहृदम् । शिविराज-तुल्ये न मुक्ति-कारणं त्यागः । पुंसः कार्तवीर्यादि-तुल्यस्य वीर्यम् अस्ति, किन्त्व् अज- वेग-निष्कृतं काल-वेग-परिहृतं न भवति । यतस् तेषां तत्-तद्-गुणत्वम् अपि माया-गुण-कृतम् एव न तु तद्-अतीत-तत्-तद्-गुणत्वम् इति परामृशति । न हीति । हि यस्मात् द्वितीयः श्री-मुकुन्दाद् अन्यः । अनेन सनकादय आत्मारामा अपि परिहृताः । तेषां शम-दमादि-गुणानां मायिकत्वात् । तथा शिवोऽपि परिहृत शिवः शक्ति-युतः शश्वत् त्रिलिङ्गो गुण-संवृतः [भ्प् १०.८८.३] इति । हरिर् हि निर्गुणः साक्षात् [भ्प् १०.८८.५] इत्य् आद्य्-उक्तेः । अथ प्रकारान्तरेण शिवं परिहर्तुम् उपक्रमते । क्वचिन् मार्कण्डेयादौ चिरायुश् चिर-जीविता । शील-मङ्गल-शब्देनात्र भोग उच्यते । इन्द्रिय-दमन- शीलत्वाद् इति टीकायां हेतु-विन्यासात् । अभोगिनो ह्य् अमङ्ग-स्वभावत्वेन लोके नामाग्रहण-दर्शनाच् च । यद् वा क्वचिन्-मय-दानवादौ चिर-जीवितास्ति । शीले स्वभावे मङ्गलं माङ्गल्यं नास्तीत्य् अर्थः । असुर-स्वभावत्वाद् एव । बलि-प्रभृतिषु शील-मङ्गलम् अप्य् अस्ति, किन्त्व् आयुषो वेद्यं वेदनं नास्ति (पगे ७६) मरणानिश्चयात् । यत्र शिवे मङ्गलः स्वभावो नित्यत्वाच् चायुषो वैद्यत्वं चेत्य् उभयम् अप्य् अस्ति । सोऽप्य् अमङ्गलः बहिः श्मशान-वासाद्य्- अमङ्गल-चेष्टितः । श्री-मुकुन्दं लक्ष्यीकृत्याह कश् च कोऽपि तत्-तद्- गुणातिक्रम्यानन्त-गुणत्वात् तत्-तद्-दोष-हीनत्वाच् च सुमङ्गलः अतिशयेन सर्वेषां मङ्गल-निधान-रूपः । स तु मां स्वरूपेण परमानन्द-रूपां शक्त्या च सर्व-सम्पत्ति-दायिनीम् अपि न हि काङ्क्षति । स एव स्वरूप-गुण- सम्पत्तिभिः पूर्ण इत्य् अर्थः । अथ च प्रेम-वशोऽसौ प्रेमवतीं मां कथं नाकाङ्क्षेद् इत्य् अभिप्रेत्य श्लेषेण कश्चन कोऽपि सुमङ्गलोऽसौ हि निश्चितं मां काङ्क्षतीत्य् अपि भावितम् ॥
[119] tad eva vyanakti tribhiḥ - nūnaṃ tapo yasya na manyu-nirjayo jñānaṃ kvacit tac ca na saṅga-varjitam | kaścin mahāṃs tasya na kāma-nirjayaḥ sa īśvaraḥ kiṃ parato vyapāśrayaḥ || dharmaḥ kvacit tatra na bhūta-sauhṛdaṃ tyāgaḥ kvacit tatra na mukti-kāraṇam | vīryaṃ na puṃso 'sty aja-vega-niṣkṛtaṃ na hi dvitīyo guṇa-saṅga-varjitaḥ || kvacic cirāyur na hi śīla-maṅgalaṃ kvacit tad apy asti na vedyam āyuṣaḥ | yatrobhayaṃ kutra ca so 'py amaṅgalaḥ sumaṅgalaḥ kaśca na kāṅkṣate hi mām || [BhP 8.8.21-23] atra tapa-ādibhir api na sāmyaṃ vivakṣitam | asāmya-prasiddheḥ | yathoktaṃ ime ca [BhP 1.16.30] ity ādau prārthyā mahattvam icchadbhir iti | [Vṛ. additional reading: kintv anyadīya-tapa-ādi-leśānāṃ satām api doṣāntaroparaktatvam ity evam atyantāsāmyam eva vivakṣitam | Vṛ. end] yasya durvāsa-ādeḥ | kvacid guru-śukrādau | kaścid brahma-somādiḥ | yaḥ parato vyapāśrayaḥ parāpekṣa indrādiḥ | sa kim īśvaraḥ | kvacit paraśurāmādi-tulye tadānīntane na bhūta-sauhṛdam | śivirāja-tulye na mukti-kāraṇaṃ tyāgaḥ | puṃsaḥ kārtavīryādi-tulyasya vīryam asti, kintv aja- vega-niṣkṛtaṃ kāla-vega-parihṛtaṃ na bhavati | yatas teṣāṃ tat-tad-guṇatvam api māyā-guṇa-kṛtam eva na tu tad-atīta-tat-tad-guṇatvam iti parāmṛśati | na hīti | hi yasmāt dvitīyaḥ śrī-mukundād anyaḥ | anena sanakādaya ātmārāmā api parihṛtāḥ | teṣāṃ śama-damādi-guṇānāṃ māyikatvāt | tathā śivo'pi parihṛta śivaḥ śakti-yutaḥ śaśvat triliṅgo guṇa-saṃvṛtaḥ [BhP 10.88.3] iti | harir hi nirguṇaḥ sākṣāt [BhP 10.88.5] ity ādy-ukteḥ | atha prakārāntareṇa śivaṃ parihartum upakramate | kvacin mārkaṇḍeyādau cirāyuś cira-jīvitā | śīla-maṅgala-śabdenātra bhoga ucyate | indriya-damana- śīlatvād iti ṭīkāyāṃ hetu-vinyāsāt | abhogino hy amaṅga-svabhāvatvena loke nāmāgrahaṇa-darśanāc ca | yad vā kvacin-maya-dānavādau cira-jīvitāsti | śīle svabhāve maṅgalaṃ māṅgalyaṃ nāstīty arthaḥ | asura-svabhāvatvād eva | bali-prabhṛtiṣu śīla-maṅgalam apy asti, kintv āyuṣo vedyaṃ vedanaṃ nāsti (page 76) maraṇāniścayāt | yatra śive maṅgalaḥ svabhāvo nityatvāc cāyuṣo vaidyatvaṃ cety ubhayam apy asti | so'py amaṅgalaḥ bahiḥ śmaśāna-vāsādy- amaṅgala-ceṣṭitaḥ | śrī-mukundaṃ lakṣyīkṛtyāha kaś ca ko'pi tat-tad- guṇātikramyānanta-guṇatvāt tat-tad-doṣa-hīnatvāc ca sumaṅgalaḥ atiśayena sarveṣāṃ maṅgala-nidhāna-rūpaḥ | sa tu māṃ svarūpeṇa paramānanda-rūpāṃ śaktyā ca sarva-sampatti-dāyinīm api na hi kāṅkṣati | sa eva svarūpa-guṇa- sampattibhiḥ pūrṇa ity arthaḥ | atha ca prema-vaśo'sau premavatīṃ māṃ kathaṃ nākāṅkṣed ity abhipretya śleṣeṇa kaścana ko'pi sumaṅgalo'sau hi niścitaṃ māṃ kāṅkṣatīty api bhāvitam ||
English translation
English witness · section(s) 100
Anuccheda 100
Because they were aware of the Supreme Lord's sweetness, the cowherd people became the the most wise philosophers (parama- jani) The demigod Brahma, who had personally seen numberless four-armed forms of the Lord, specifically took shelter of the form of Lord Krsna Brahma said in Srimad- Bhagavatam (10.14.1)
naumidya te 'bhra-vapuse tadid-ambaraya gujavatamsa-paripiccha-lasan-mukhaya vanya-sraje kavala-vetra-visana-venu- laksma-sriye mrdu-pade pasupangajaya
My dear Lord, You are the only worshipfuì Supreme Lord, Personality of Godhead Therefore I am offering my humble obeisances and prayers just to please You Your bodily features are of the color of clouds filled with water You are glittering with a silver electric aura emanating from Your yellot garments. Let me offer my respectfuì repeated obeisances unto the son of Maharaja Nanda who is standing before me with conchshell, earrings, and peacock feather on His head His face is beautiful He is wearing a helmet, garlanded with forest flowers, and He stands with a morseì of food in His hand He is decorated with cane and bugle, and He carries a buffalo horn and flute He stands before me with smalì lotus feet."
The spirituaì love the cowherd people feeì for Lord Krsna is the crest jeweì of alì kinds of love When opposing things suddenly appear, that love does not waver On the contrary, that love eclipses alì opposition When obstacles arise, that love increases In this way spirituaì love is like the love hedonists feeì for materiaì sense objects That love the hedonists feeì for materiaì senses objects, love that the scriptures and direct perception both declare to be be fulì of faults, is indeed very passionate and strong In that sense spirituaì love is similar to that materiaì love This is seen in the following prayer spoken by Prahlada Maharaja to Lord Nrsimha in Visnu Purana (1.20.19):
ya pritir avivekanam visayesö anapayini tvam anusmaratah sa me hrdayan napasrpatu
Fools falì in love with materiaì sense objects As they always love senses obejcts, may I always love You I always meditate on You I pray that You wilì never leave my heart."
The intensity of spirituaì love is also seen in these words spoken by Nanda and Yasoda to Lord Balarama in Srimad- Bhagavatam (10.65.3)
ciram nah pahi dasarha sanujo jagad-isvarah ity aropyankam alingya netraih sisicatur jalaih
168ý `O descendant of Dasarha, O Lord of the universe, may You and Your younger brother Krsna ever protect us.' Saying this, they raised Sri Balarama onto their laps, embraced Him, and moistened Him with tears from their eyes."
Even though it was very clear the Lord Balarama was Vasudeva's son, a ksatriya, and the Supreme Personality of Godhead Himseelf, Nanda and Yasoda stilì thought of Him as their own son This is seen in these words of Srimad-Bhagavatam (10.65.±-2)
balabhadrah kusu-srestha bhagavan ratham asthitah suhrd-didrksur utkanthah prayayau nanda-gokulam
O best of the Kurus, once Lord Balarama, eager to visit His welì-wishing friends, mounted His chariot and traveled to Nanda Gokula.
parisvaktas cirotkanthair gopair gopibhir eva ca ramo 'bhivadya pitarav asirbhir abhinanditah
Having long suffered the anxiety of separation, the cowherd men and their wives ambraced Lord Balarama The Lord then offered respects to His parents, and they joyfully greeted Him with prayers."
When spirituaì love (priti) becomes very prominent, it eclispses everything else This occurs even amongst the devotees who are naturally attracted to the Lord in His feature of power and opulence An example of this is seen in the following description of Sri Devahuti in Srimad-Bhagavatam (3.33.21)
vanam pravrajite patyav apatya-virahatura jnata-tattvapy abhun naste vatse gaur iva vatsala
Devahuti's husband had already left home and accepted the renounced order of life, and then her only son, Kapila, left home Although she knet alì the truths of life and death, and although her heart was cleansed of alì dirt, she was very aggrieved at the loss of her son, just as a cot is affected when her calf dies."
A similar situation, where spirituaì love overcomes awareness of the Lor'd power and opulence, is seen in these words spoken by Sri Devaki-devi in Srimad-Bhagavatam (10.3.29)
samuvije bhavad-dhetoh kamsad aham adhira-dhih
O Madhusudana, because of Your appearance, I am becoming more and more anxious in fear of Kamsa."
The same sentiment is seen in these words describing Maharaja Yudhisthira in Srimad-Bhagavatam (1.10.32)
ajata-satruh prtanam gopithaya madhu-dvisah parebhyah sankitah snehat prayunkta catur-anginim
Maharaja Yudhisthira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and armyÝ to accompany Lord Krsna, the enemy of the asuras [demons] The Maharaja did this because of the enemy, and also out of affection for the Lord."
This same senitment of spierituaì love eclipsing awareness of the Lord's power and opulence is again seen in these words of Srimad-Bhagavatam (1.10.33)
atha duragatan saurih kauravan virahaturan sannivartya drdham snigdhan prayat sva-nagarim priyaih
Out of profound affection for Lord Krsna, the Pandavas, who were of the Kuru dynasty, accompanied Him a considerable distance to see Him off They were overwhelmed with the thought of future separation The Lord, however, persuaded them to return home, and He proceeded towards Dvaraka with His dear companions."
Hot spirituaì love overwhelmed even Lord Balarama's awareness of Lord Krsna's power and opulence is seen in these words of Srimad-Bhagavatam (10.53.2°-21)
srutvaitad bhagavan ramo vipaksiya-nrpodyamam krsnam caikam gatam hartum kanyam kalaha-sankitah
balena mahata sardham bhratr-sneha-pariplutah tvaritah kundinam pragad gajasva=ratha-pattibhih
When Lord Balarama heard about these preparations of the inimicaì kings and hot Lord Krsna had set off alone to steaì the bride, He feared that a fight would ensue Immersed in affection for His brother, He hurried to Kundina with a mighty army consisting of infantry and soldiers riding on elephants, horses, and chariots."
Here the word bhagavan means alì- knowing" Another example of devotees being overwhelmed by love for Lord Krsna is seen in these words of Srimad-Bhagavatam (10.11.49)
krsnam maha-baka-grastam drstva ramadayo 'rbhakah .
When Balarama and the other boys sat that Krsna had been devoured by the gigantic duck, they became almost unconscious, like senses without life."
The bliss the cowherd people attain by perceiving Lord Krsna's sweetness far surpasses the bliss that comes from perceiving Brahman or perceiving the opulence and power of the Supreme Personality of Godhead Seeing the good fortune attained by the cowherd people, Srila Sukadeva Gosvami became filled with wonder He said in Srimad-Bhagavatam (10.12.11)
ittham satam brahma-sukhanubhutya .
In this way, alì the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for j anis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternaì 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 Hot can one explain their great fortune?"
He also said in Srimad-Bhagavatam (10.9.20)
nemam virinco na bhavah .
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 materiaì world, such mercy as was received by Mother Yasoda."
He also said in Srimad-Bhagavatam (10.9.21)
nayam sukhapah. . .
The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mentaì speculators, to those striving for self-realization by severe austerities and pen ances, or to those who consider the body the same as the self."
He also said in Srimad-Bhagavatam (10.47.60)
nayam sriyo 'nga .
When Lord Sri Krsna was danciong with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord This transcendentaì favor was never bestowed upon the goddess of fortune or other consorts in the spirituaì world Indeed, never was such a thing even imagined by the most beautifuì girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower Ansd what to speak of worldly women who are very beautifuì according to materiaì estimation?"
Sometimes the manifestation of the Lord's opulence increases the perception of His sweetness This occurs when the devotee has the idea Hot can this by our son (or other relation) in this wonderfuì situation? An example of such a situation is seen in these words of Srimad-Bhagavatam (10.28.18)
nandadayas tu tam drstva paramananda-nivrtah krsnam ca tatra cchandobhih stuyamanam su-vismitah
Nanda Maharaja and the other cowherd men felt the greatest happiness when they sat that transcendentaì abode They were especially amazed to see Krsna Himself there, surrounded by the personified Vedas, who were offering Him prayers."
Because of its great purity, the love the residents of Sri Gokula feeì is very glorious It is said in Srimad-Bhagavatam (10.14.35)
esam ghosa-nivasinam uta bhavan .
My Lord, sometimes I am puzzled as to hot Your Lordship wilì be able to repay, in gratitude, the devotionaì service of these residents of Vrndavana Although I knot that You are the supreme source of alì benediction, I am puzzled to knot hot You wilì be able to repay alì the service that You are receiving from these residents of Vrndavana I think of hot You are so kind, so magnanimous, that even Putana, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actuaì post of a mother And other demons belonging to the same family, such as Aghasura and Bakasura, were also favored with liberation Under the circumstances, I am puzzled These residents of Vrndavana have given You everything Their bodies, their minds, their love, their homes Everything is being utilized for Your purpose So hot wilì You be able to repay their debt: You have already given Yourself to Putana¡ I surmise that You shalì ever ever remain a debtor to the residents of Vrndavana, being unable to repay their loving service.
It is seen that even the cows love Lord Krsna very deeply When Lord Krsna dove into the Kaliya lake, the cows were overwhelmed This is described in the following words of Srimad- Bhagavatam (10.16.11)
gavo vrsa vatsataryah krandamanah su-duhkhitah krsne nyasteksana bhita rudantya iva tasthire
The cows, bulls and female calves, in great distress, called out piteously to Krsna Fixing their eyes on Him, they stood stilì in fear, as if ready to cry but too shocked to shed tears."
When Lord Krsna finally emerged from the Kaliya lake, the cows were overjoyed This is described in these words of Srimad- Bhagavatam (10.17.16)
gavo vrsa vatsataryo lebhire paramam mudam
Lord Balarama embraced His infallible brother and laughed, knowing welì the extent of His potency Out of great feelings of love, He lifted Him up on His lap and repeatedly looked at Him The cows, bulls and young female calves also achieved the highest pleasure."
Even the unmoving living beings, like the trees and plants, became filled with joy This is described in these words of Srimad- Bhagavatam (10.17.15)
krsnam sametya labdheha asan suska naga api
Having regained their vitaì functions, Yasoda, Rohini, Nanda and alì the other cowherd women and men went up to Krsna O descendant of Kuru, even the dried-up trees came back to life."
Even the plants of Gokula were filled with love for Lored Krsna For this reason the demigod Brahma prayed in Srimad-Bhagavatam (10.14.34)
tad bhuri-bhagyam iha janma kim apy atavyam yad gokule 'pi katamanghri-rajo-'bhisekam
I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vrndavana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vrndavana Even if I am given the chance to grot just as the humble grass in this land, that wilì be a glorious birth for me But if I am not so fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside the immediate area of Vrndavana so that when the devotees go out they wilì walk over me Even that would be a great fortune for me I am just aspiring for a birth in which I wilì be smeared by the dust of Your devotees feet I can see that everyone here is simply fulì of Krsna consciousness They do not knot anything but Mukunda Alì the Vedas are indeed searching after the lotus feet of Krsna.
The devotees in Gokula aware of the Lord's sweetness are of two kinds 1 the followers (anugata) of the Lord, and 2 the friends and kinsmen (bandhava) of the Lord Of these two kinds of dear devotees of the Lord, the Lord's friends and kinsmen are more exalted, for they are more firmly convinced that the Lord is mine" Their exalted position is described in these words of Srimad-Bhagavatam (10.14.32)
aho bhagyam aho bhagyam .
Hot greatly fortunate are Nanda Maharaja, the cowherd men, and alì the other inhabitants of Vrajabhumi¡ There is no limit to their good fortune because the Absolute Truth, the source of transcendentaì bliss, the eternaì Supreme Brahman, has become their friend."
It is said that even the least important of the residents of Gokula consider Lord Krsna their friend In this way their friendship with Lord Krsna is glorified. The exalted position of Lord Krsna's friends (sakha) is described in these words of Srimad-Bhagavatam (10.12.11)
ittham satam brahma-sukhanubhutya dasyam gatanam para-daivatena mayasritanam nara-darakena sakam vijahruh krta-punya-punjah
In this way, alì the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for j anis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternaì 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 Hot can one explain their great fortune?"
In this verse the word satam means the jnanis, before whom the Lord appears as the impersonaì Brahman" The devotees of the Lord are extremely rare The words dasyam gatanam mean they who have attained service to the Lord. These persons are deascriobed in the following words of Srimad-Bhagavatam (6.14.5)
muktanam api siddhanam narayana-parayanah sudurlabhah prasantatma kotisö api maha-mune
O 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."
Thus the devotees who worship the Supreme Personality of Godhead are extremely rare In Srimad-Bhagavatam 10.12.1± the word mayasritanam means persons who have neither knowledge of, devotion to, nor friendship for the Supreme Personality of Godhead, and who thus do nto understand Lord Krsna's spirituaì form, do not understand that He is the Supreme Personality of Godhead, and do not love Him, and who are thus not qualified to directly see the Supreme Personality of Godhead standing before them These persons think Lord Krsna is an ordinary human boy Lord Krsna describes these persons in the following words of Bhagavad-gita (9.11)
avajananti mam mudha manusim tanum asritam
Fools deride Me when I descend in the human form They do nto knot My transcendentaì nature and My supreme dominion over alì that be."
Lord Krsna alsop says in Bhagavad-gita (7.25)
naham prakasah sarvasya yogamaya-samavrtah
I am never manifest to the foolish and unintelligent For them I am covered by My creative potency (yogamaya), and so the deluded world knows Me not, who am unborn and infallible."
In these three quotes it is seen that the Supreme Lord very rarely makes Himself visible in this world Still, even though He very rarely appears in this worled, He personally enjoys pastimes (vijahruh) with His dear friends who are filled with love for Him This truth fills Srila Sukadeva Gosvami with wonder Or, these words may also be interpreted to mean He very mercifully appears before even the ordinary persons who have taken shelter of may.a (mayasritanam) and before them He manifests His alì-glorious spirituaì form which seems to be the form of a human being, and which is very rarely visible in this world. Still, ordinary persons cannot become the friend or kinsman of the Lord in His rare, more rare, or most rare spirituaì forms With these friends the Supreme Lord enjoys pastimes (vijahruh) Here the word krta-punya- punjah means they are the best among persons weho have performed many pious deeds to please the Supreme Personality of Godhead Thweir friendship with the lord is not like the friendship of ordinary persons Their friendship for the Lord is glorious Hot can the good fortune of these loving friends of the Lord be described: Even the ordinary people of Vraja have great good fortune Even the persons who have only seen Lord Krsna have great good fortune The good fortune they have attained is attainable by the great sages This truth is described in the following words of Srimad-Bhagavatam (10.12.12)
yat-pada-pamsur bahu janma-krcchratah .
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 course of time, when these yogis attain the perfection of controlling the mind, they wilì stilì 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 sat the Lord face to face?"
These words affirm the truth that the friends of Lord Krsna were very fortunate This truth was also confirmed by Akrura in these words of Srimad-Bhagavatam (10.38.15)
athavarudhah . .namasya abhyam ca sakhin vanaukasah
Then I wilì at once alight from my chariot and bot down to the lotus feet of Krsna and Balarama, the Supreme Personalities of Godhead Theirs are the same feet that great mystic yogis striving for self-realization bear within their minds I wilì also offer my obeisances to the Lords cowherd boyfriends and to alì the other residents of Vrndavana."
When Lord Brahma kidnappeed Lord Krsna's friends and calves, Lord Krsna created net friends and calves Brahma then returned the originaì friends and calves Srimad-Bhagavatam 10.12.1± quoted in this anuccheda was spoken by Srila Sukadeva Gosvami.
Prīti · Sanskrit §120 · English §101
Source[१२०] इदम् अत्र तत्त्वम् । परमानन्द-रूपे तस्मिन् गुणादि-सम्पल्-लक्षणानन्त- शक्ति-वृत्तिका स्वरूप-शक्तिर् द्विधा विराजते । तद्-अन्तरेऽनभिव्यक्त-निज- मूर्तित्वेन तद्-बहिर् अप्य् अभिव्यक्त-लक्ष्म्य्-आख्य-मूर्तित्वेन । इयं च मूर्तिर् मती सती सर्व-गुण-सम्पद्-अधिष्ठात्री भवति । ततः स्वस्मिन् परमानन्दत्वस्य सर्व-गुण-सम्पत्तेश् च स्वरूप-सिद्ध-परम- पूर्णत्वाद् उभयथापि न तां पृथग्-भूय स्थितां मूर्तिमतीम् अपेक्षते । यथा खल्व् अन्यः । किन्तु भक्त-वश्यता-स्वभावेन तां प्रेमवतीम् अपेक्षत एवेति प्रकरणं निगमयति - एवं विमृश्याव्यभिचारि-सद्-गुणैर् वरं निजैकाश्रयतयागुणाश्रयम् । वव्रे वरं सर्व-गुणैर् अपेक्षितं रमा मुकुन्दं निरपेक्षम् ईप्सितम् ॥ [भ्प् ८.८.२४] मुकुन्दः वरं वव्र इत्य् अन्वयः । तं विशिनष्टि । अव्यभिचारिभिः सद्भिर् निर्दोषैश् च गुणैर् वरं सर्वोत्तमम् । निजैकाश्रयतया अन्य- निरपेक्षत्वेनैव च गुणाश्रयं स्वरूप-सिद्ध-तत्-तद्-गुणम् इत्य् अर्थः । अतएव तेषां गुणानां प्रकृति-सम्बन्धित्वम् अपि खण्डितम् । स्वतः परमानन्द-घन-रूपत्वात् सर्व-गुणैर् अपेक्षितं स्वयं निरपेक्षम् । अतएव निजाभीप्सितम् इति । ॥ ८.८ ॥ श्री-शुकः ॥ ११८-१२० ॥
[120] idam atra tattvam | paramānanda-rūpe tasmin guṇādi-sampal-lakṣaṇānanta- śakti-vṛttikā svarūpa-śaktir dvidhā virājate | tad-antare'nabhivyakta-nija- mūrtitvena tad-bahir apy abhivyakta-lakṣmy-ākhya-mūrtitvena | iyaṃ ca mūrtir matī satī sarva-guṇa-sampad-adhiṣṭhātrī bhavati | tataḥ svasmin paramānandatvasya sarva-guṇa-sampatteś ca svarūpa-siddha-parama- pūrṇatvād ubhayathāpi na tāṃ pṛthag-bhūya sthitāṃ mūrtimatīm apekṣate | yathā khalv anyaḥ | kintu bhakta-vaśyatā-svabhāvena tāṃ premavatīm apekṣata eveti prakaraṇaṃ nigamayati - evaṃ vimṛśyāvyabhicāri-sad-guṇair varaṃ nijaikāśrayatayāguṇāśrayam | vavre varaṃ sarva-guṇair apekṣitaṃ ramā mukundaṃ nirapekṣam īpsitam || [BhP 8.8.24] mukundaḥ varaṃ vavra ity anvayaḥ | taṃ viśinaṣṭi | avyabhicāribhiḥ sadbhir nirdoṣaiś ca guṇair varaṃ sarvottamam | nijaikāśrayatayā anya- nirapekṣatvenaiva ca guṇāśrayaṃ svarūpa-siddha-tat-tad-guṇam ity arthaḥ | ataeva teṣāṃ guṇānāṃ prakṛti-sambandhitvam api khaṇḍitam | svataḥ paramānanda-ghana-rūpatvāt sarva-guṇair apekṣitaṃ svayaṃ nirapekṣam | ataeva nijābhīpsitam iti | || 8.8 || śrī-śukaḥ || 118-120 ||
English translation
English witness · section(s) 101
Anuccheda 101
Lord Krsna parents are even more fortunate than His friends They are described in these words of Srimad-Bhagavatam (10.8.51)
tato bhaktir bhagavati putri-bhute janardane dam-patyor nitaram asid gopa-gopisu bharata
Thereafter, O Maharaja Pariksit, best of the Bharatas, when the Supreme Personality of Godhead became the son of Nanda Maharaja and Yasoda, they maintained continuous, unswerving devotionaì love in parentaì affection And in their association, alì the other inhabitants of Vrndavana, the gopas and gopis, developed the culture of Krsna-bhakti."
In this verse the word bhaktih means love", nitaram means up to the levels of sneha and raga", gopah means alì the gopas", and gopyah means the gopis who were not Lord Krsna's beloveds" This statement wilì be explained later in this book. Ofg alì thes edevotees, the gopis of Vraja, who have the most glorious prema, pranaya, mana, and raga love for the Lord, and who have the great good fortune of having anuraga and maha-bhava love for the Lord, and whose pure love brings Lord Krsna under their control, are very glorious and fortunate Their glory and good fortune have no equaì or better The gopis are thus very exalted Even Uddhava asked permission from them This is seen in the following words of Srimad-Bhagavatam (10.47.64)
atha gopir anujnapya yasodam nandam eva ca gopan amantrya dasarho yasyann aruruhe ratham
Uddhava, the descendent of Dasarha, then took permission from the gopis and from Mother Yasoda and Nanda Maharaja He bade farewelì to alì the cowherd men and, about to depart, mounted his chariot."
The meaning of this verse is clear This verse was spoken by Srila Sukadeva Gosvami.
Prīti · Sanskrit §121 · English §102–104
Source[१२१] अथ पूर्वोक्त-गुण-विरोधित्वाद् दोष-मात्रं तस्मिन् नास्त्य् एव । तत्र सामान्यैश्वर्ये दया-विपरीतं परम-समर्थस्य तस्याभक्त-नरकादि- संसार-दुःखानुद्धारित्वं प्राकृत-दुःखास्पृष्ट-चित्तत्वेन परमात्म- सन्दर्भादौ परिहृतम् अस्ति । पाण्डवादिवत् क्वचित् प्राकृत-दुःखाभावात् तद्-वियोगाद् वा उत्थिते भक्ति-रस-सञ्चारि-लक्षण-भक्त-दैन्येऽपि कदाचित् तत्-प्रसाद-दर्शनाभावश् च, तेन पुष्टेन सञ्चारिणा भक्ति-रस- पोषणार्थ एव -- भक्ति-योग-विधानार्थं कथं पश्येम हि स्त्रियः [भ्प् १.८.२०] इति तस्यैव मुख्य-प्रयोजनत्वात् । ब्रह्मन् यम् अनुगृह्णामि तद्-विशो विधुनोम्य् अहम् [भ्प् ८.२२.२४] इति । सुदुस्तरान् नः स्वान् पाहि [भ्प् १०.१७.२४] इत्य् आदौ । न शकुन्मस् त्वच्-चरणं सन्त्य् उक्तम् इति । विपदः सन्तु ताः शश्वत् [भ्प् १.८.२५] इति । नाहं तु सख्यो भजतोऽपि [भ्प् १०.३२.२०] इति च दैन्येन तत्-पोषण-श्रवणात् । एतम् एव श्रीमद्-व्रज-बालानां ब्रह्म- द्वारा मोहनम् अपि व्याख्येयम् । तस्मिन् बहिर् मोहेऽपि तेषां मनसि भोजन-मण्डलावस्थितम् आत्मानम् अनुसन्दधानानां वत्सान्वेषणार्थागत-श्री-कृष्ण-प्रत्यागमन-भावना सातत्येन प्रेम- रस-पोषणात् । यथोक्तम् - ऊचुश् च सुहृदः कृष्णं स्वागतं तेऽतिरंहसा । नैकोऽप्य् अभोज्क-बल एहीतः साधु भुज्यताम् ॥ [भ्प् १०.१४.४५] इति । यज्ञ-पत्नीनाम् अस्वीकारस् तासां ब्राह्मणीत्वात् तादृश-लीलायां सर्वेषाम् (पगे ७७) अनभिरूचेः भजते तादृशीः क्रीडा याः श्रुत्वा तत्-परो भवेत् [भ्प् १०.३३.३६] इति न्यायात् । नैतत् पूर्वैः कृतं त्वद् ये न करिष्यन्ति चापरे । यस् त्वं दुहितरं गच्छेर् अनिगृह्याङ्गजं प्रभुः ॥ [भ्प् ३.१२.३०] तेजीयसाम् अपि ह्य् एतन् न सुश्लोक्यं जगद्-गुरो इत्य् अत्र तेजीयसाम् अपि तद्- अनुचिन्तता श्रूयते इति । एवम् एवाह - न प्रीतये ऽनुरागाय ह्य् अन्गसन्गो नृणाम् इह । तन् मनो मयि युञ्जाना अचिरान् माम् अवाप्य्स्यथ ॥ [भ्प् १०.२३.३२] इह ब्राह्मण-जन्मनि भवतीनाम् अङ्ग-सङ्गः साक्षान् मत्-परिचर्या- रूपोऽर्थो नृणाम् एतच्-चरित-द्रष्टृ-श्रोतॄणां प्रीतये रुचि-मात्राय न भविष्यति, किम् उत नानुरागायेति । तत् तस्माद् अचिराद् अनन्तर-जन्मनि इति । ॥ १०.२३ ॥ श्री-भगवान् यज्ञपत्नीः ॥ १२१ ॥
[121] atha pūrvokta-guṇa-virodhitvād doṣa-mātraṃ tasmin nāsty eva | tatra sāmānyaiśvarye dayā-viparītaṃ parama-samarthasya tasyābhakta-narakādi- saṃsāra-duḥkhānuddhāritvaṃ prākṛta-duḥkhāspṛṣṭa-cittatvena paramātma- sandarbhādau parihṛtam asti | pāṇḍavādivat kvacit prākṛta-duḥkhābhāvāt tad-viyogād vā utthite bhakti-rasa-sañcāri-lakṣaṇa-bhakta-dainye'pi kadācit tat-prasāda-darśanābhāvaś ca, tena puṣṭena sañcāriṇā bhakti-rasa- poṣaṇārtha eva -- bhakti-yoga-vidhānārthaṃ kathaṃ paśyema hi striyaḥ [BhP 1.8.20] iti tasyaiva mukhya-prayojanatvāt | brahman yam anugṛhṇāmi tad-viśo vidhunomy aham [BhP 8.22.24] iti | sudustarān naḥ svān pāhi [BhP 10.17.24] ity ādau | na śakunmas tvac-caraṇaṃ santy uktam iti | vipadaḥ santu tāḥ śaśvat [BhP 1.8.25] iti | nāhaṃ tu sakhyo bhajato'pi [BhP 10.32.20] iti ca dainyena tat-poṣaṇa-śravaṇāt | etam eva śrīmad-vraja-bālānāṃ brahma- dvārā mohanam api vyākhyeyam | tasmin bahir mohe'pi teṣāṃ manasi bhojana-maṇḍalāvasthitam ātmānam anusandadhānānāṃ vatsānveṣaṇārthāgata-śrī-kṛṣṇa-pratyāgamana-bhāvanā sātatyena prema- rasa-poṣaṇāt | yathoktam - ūcuś ca suhṛdaḥ kṛṣṇaṃ svāgataṃ te'tiraṃhasā | naiko'py abhojka-bala ehītaḥ sādhu bhujyatām || [BhP 10.14.45] iti | yajña-patnīnām asvīkāras tāsāṃ brāhmaṇītvāt tādṛśa-līlāyāṃ sarveṣām (page 77) anabhirūceḥ bhajate tādṛśīḥ krīḍā yāḥ śrutvā tat-paro bhavet [BhP 10.33.36] iti nyāyāt | naitat pūrvaiḥ kṛtaṃ tvad ye na kariṣyanti cāpare | yas tvaṃ duhitaraṃ gaccher anigṛhyāṅgajaṃ prabhuḥ || [BhP 3.12.30] tejīyasām api hy etan na suślokyaṃ jagad-guro ity atra tejīyasām api tad- anucintatā śrūyate iti | evam evāha - na prītaye 'nurāgāya hy angasango nṛṇām iha | tan mano mayi yuñjānā acirān mām avāpysyatha || [BhP 10.23.32] iha brāhmaṇa-janmani bhavatīnām aṅga-saṅgaḥ sākṣān mat-paricaryā- rūpo'rtho nṛṇām etac-carita-draṣṭṛ-śrotṝṇāṃ prītaye ruci-mātrāya na bhaviṣyati, kim uta nānurāgāyeti | tat tasmād acirād anantara-janmani iti | || 10.23 || śrī-bhagavān yajñapatnīḥ || 121 ||
English translation
English witness · section(s) 102–104
Anuccheda 102
The gopis are the most exalted of alì the residents of Gokula This truth is seen in the following words of Srimad- Bhagavatam (10.87.5·-58)
drstvaivam-adi gopinam krsnavesatma-viklavam uddhavah parama-pritas ta namasyann idam jagau
Thus seeing hot the gopis were always disturbed because of their totaì absorption in Krsna, Uddhava was supremely pleased Desiring to offer themn alì respect, he sang as follows.
etah param tanu-bhrto bhuvi gopa-vadhvo govinda eva nikhilatmani rudha-bhavah vanchanti yad bhava-bhiyo munayo vayam ca kim brahma-janmabhir ananta-katha-rasasya
Among alì 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 materiaì 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 Barhma himself?"
In the second of these towo verses the word param means only", etas tanu-bhrtah means whose birth in this world has borne its fruit", akhilatmani means in the Supreme Personality of Godhead who, although rarely seen in this world, is present as the Supersouì in alì living beings", govinde means the Supreme Personality of Godhead, who is directly manifest in this world as the prince of Gokula", evam means with sweetness like this", and rudha-bhavah means whose ecstatic maha-bhava love is manifest" The words vanchanti yad bhava-bhiyo munayah mean If somehot the description of the sweetness of ecstatic love reaching up to the leveì of maha-bhava enters their ears, then the sages who ordinary yearn for liberation wilì renounce that desire and, understanding its glories, wilì yearn to attain ecstatic love. The word vayam means even great devotees like myself yearn to attain that love That means we have not yet attained it We are not qualified to feeì that very sweet ecstatic love. That is the meaning Then the speaker of this verse criticizes persons who do not yeran to attain that ecstatic love He says kim brahma-janmabhir ananta- katha-rasasya", which means What is the use of taking birth as the demigod Brahma numberless times if we cannto taste the nectar of the hearing the topics of Lord Krsna, whose pastimes have no end? This rhetoricaì question implies the answer: there is no use in taking birth as such a Lord Brahma.
Anucchedas 10³ and 104
Here someone may protest Is it not true that the sages who yearn after liberation and who have already attained liberation are glorified in alì the scriptures: Hot can the devotees be superior to them: Why would the sages desire anything but liberation? To answer this protest, Uddhava speaks these words of Srimad-Bhagavatam (10.47.59)
kvemah striyo vana-carir vyabhicara-dustah krsne kva caisa paramatmani rudha-bhavah nanö isvaro 'nubhajato 'viduso 'pi saksac chreyas tanoty agada-raja ivopayuktah
Hot amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Krsna, teh Superme 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."
In these verses, from beginning to end, Sriman Uddhava's great devotion to the Lord is clearly seen Here someone may protest that the gopis relationship with Lord Krsna was adulterous and therefore immoral This protest is answered by these words spoken at the conclusion of the description of the rasa dance (Srimad-Bhagavatam 10.33.35)
gopinam tat-patinam ca sarvesam eva dehinam yo 'ntas“ carati so 'dhyaksah kridaneneha deha-bhak
He who lives as the overseeing witness within the gopis and their husbands, and indeed within alì embodied living beings, assumes forms in this world to enjoy transcendentaì pastimes."
The idea of wicked-hearted men that the gopis acted immorally in their relationship with Lord Krsna is refuted by this verse, by the word paramatmani (the Supreme Personality of Godhead) in Srimad-Bhagavatam 10.47.59, and also by these words of Srimad-Bhagavatam (10.47.61)
arya-patham ca hitva .
The gopis of Vrndavana have given up the association of their husbands, sons, and other family members, who are very difficult to give up, andf they have forsaken the path of chastity to take shelter of tyhe 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 feet."
Not is not the right time to refute the mistaken idea that the gopis acted immorally Later in this book we wilì proove that the gopis acted rightly In Srimad-Bhagavatam 10.47.5¸ and 5¹ the words kvemah striyo vana-carih mean what is the status of the women who enjoyed pastimes in Vrndavana forest and took shelter of Lored Krsna? In these verse the words kva vyabhicara-dustah bhava-bhiyo vayam mean and what is the status of us, sages who have not attained exalted spirituaì love and who are not attached to Lord Krsna, are afraid of materiaì existence? The meaning here is The difference bewteen us and the gopis is very great. Here the question may be asked Why does such a great difference exist? The answer is given here in the words esa paramatmani rudha-bhavah", which mean In the gopis is seen great ecstatic love (maha-bhava) for the Supreme Personality of Godhead, who is worshiped by everyone and who is the abode of alì desires That same ecstatic love is not seen in us. If this is so, then the following question may be asked If you do not directly see Lord Krsna's glorious qualities, qualities that made the gopis falì in love with Him, then hot wilì you attain that ecstatic love even if you yearn to attain it: This quesyion is answered in this verse in the passage beginning with the word nanu (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.) Here the word avidusah means the Lord Hismelf makes this love spontaneously manifest within me. That is the example given here Uddhava declares in Srimad-Bhagavatam (10.47.27):
virahena maha-bhaga mahan me 'nugrahah krtah
You have rightfully claimed the privilege of unalloyed love for the transcendentaì Lord, O most glorious gopis Indeed, by exhibiting your love for Krsna in separation from Him, you have shown me great mercy7"
Srimad-Bhagavatam 10.47.5¹ may also be interpreted in a different way, in a way that sternly rebukes ladies who, although very faithfuì to their husbands, are averse to the rasas of devotionaì service In the first interpretation of this verse the words kvemah striah referred to the gopis, who enjoy pastimes in Vrndavana forest The second interpretation of this verse is based on the asumption that an a was originally present before the word vana-carih and then elided by sandhi Thus the word was originally avana- carih", which would mean women who are not like the gopis" Such materialistic women are described in these words of Srimad-Bhagavatam (5.18.19)
striyo vratais tva .
My dear Lord, You are certainly the fully independent master of alì the senses Therefore alì women who worship You by strictly observing vows because they wish to acquire a husband to satisfy their senses are surely under illusion They do not knot that such a husband cannot actually give protection to them or their children Nor can he protect their wealth or duration of life, for he himself is dependent on time, fruitive results and the modes of nature, which are alì subordinate to You."
These words were spoken by Srimati Laksmi-=devi in the midst of Srimad-Bhagavatam's description of Kutmala-varsa In Srimad-Bhagavatam 10.47.5¹ the words imah striyo vyabhicara-dustah krsne kva paramatmani may then be interpreted to mean What is the status of women who are averse to Krsna, the Supreme Personality of Godhead? The meaning then would be There is a great difference between such women and the gopis. Then the word rudha-bhavah may be interpreted to mean Not even the smallest fragment of the exalted spirituaì love that is the crest jeweì of alì goals of life is not seen in such women" That exalted spirituaì love is present only in the devotees, who are filled with love for the Lord Only the devotees love the Lord This is confirmed by the passage beginning with the word nanu (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.) What more may bhe said: The next verse of Srimad- Bhagavatam (10.47.60) declares
nayam sriyo 'nga u nitanta-rateh prasadah svar-yositam nalina-gandha-rucam kuto 'nyah rasotasave 'sya bhuja-danda-grhita-kantha- labdhasisam ya udagad vraja-sundarinam
When Lord Sri Krsna was danciong with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord This transcendentaì favor was never bestowed upon the goddess of fortune or other consorts in the spirituaì world Indeed, never was such a thing even imagined by the most beautifuì girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower Ansd what to speak of worldly women who are very beautifuì according to materiaì estimation?"
In this verse the word ange means on the gracefuì form of the master of Vaikuntha", sriyah means of the Lord's dearmost beloved", nitanta- rateh means of the love a girì feels for hewr beloved", prasadah means happiness, and nayam means is not" The verse then continued svar-yositam nalina-gandha-rucam", which means If even the goddess of fortune cannot attain that happiness, then the women of Svarghaloka, whose limbs are like golden lotus flowers, and who do not even reside in Vaikuntha certainly cannot attain it. Then the words kuto 'nyah mean Other woemen, who are far away from them certainly cannot attain it. That is the meaning Then one may ask Are there any women who care not bereft of this happiness: The answer is given in this verse in the passage beginning with the word rasa (When Lord Sri Krsna was danciong with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord.) Here the word asya means of the form of Lord Krsna, the prince of Vraja" That Goddess Laksmi yearns to attain the touch of Lord Krsna is also confirmed by these words of Srimad-Bhagavatam (10.16.36)
yad-vanchaya srir lalanacarat tapah .
O Lord, we do not knot hot 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 alì other desires and taking austere vows."
Goddess Laksmi did not only yearn to attain the love the gopis felt in separation from Lord Krsna, she also yearned to attain the love they felt when they directlyenjoyed pastimes with Him What persons like myself say to describe that love: In Srimad-Bhagavatam 10.47.6° the words rasotasave 'sya bhuja-danda-grhita-kantha-labdhasisam ya udagad mean When, in the rasa dance, Lord Krsna embraced the gopis necks, the gopis felt alì their desires were fulfilled" This means the desire the gopis had long kept hidden in their hearts was not openly attained That Goddess Laksmi yearned to attain the gopis good fortune is also confirmed by theese words of Srimad-Bhagavatam (10.15.8)
api yat-sprha srih
You have embraced the young cowherd women between Your two arms-a favor hankered after by the goddess of fortune herself."
In Srimad-Bhagavatam 10.47.6° the word vraja- sundarinam (of the beautifuì girls of Vraja) shows that the gopis are the most beautifuì of alì girls" That the devotees attain alì exalted qualities is confirmed by these words of Srimad-Bhagavatam (5.18.12)
.fn 2 yasyasti bhaktir bhagavaty akincana .
.fn 1 Alì 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"
Spirituaì love where the devotee loves the Lord as a beloved is the crest jeweì of alì kinds of spirituaì love Here two levels of that love, as manifested by Goddess Laksmi and by the gopis, are revealed That this kind of spirituaì love for the Lord is the most exalted is not refuted by the following words spoken by the Lord to Uddhava in Srimad-Bhagavatam (11.14.15)
na ca sankarsano na srih
My dear Uddhava, neither Lord Brahma, Lord Siva, Lord Sankarsana, teh goddess of fortune, nor indeed My own self are as dear to MKe as you are."
These words are only intended to praise devotionaì service and the devotees in a generaì way They do not mean that Uddhava is in a position superior to Goddess Laksmi and the other devotees who consider the Lord their beloved Because the gopis love Lord Krsna, the originaì form of the Supreme Personality of Godhead, their position is most exalted.
Prīti · Sanskrit §122–123 · English §105
Source[१२२] अनेन क्वचित् भक्त-सुहृत्त्व-वैपरीत्याभासोऽपि व्याख्यातः । किं च भक्ता द्वि-विधाः दूरस्थाः परिकराश् च । तत्र दूरस्थ-भक्तार्थं क्वचिद् भक्त-सुहृत्त्व-लक्षणेन परम-प्रबलेन गुणेन ब्रह्मण्यत्वाद्य्- आवरणम् अपि प्रायो दृश्यते श्रीमद्-अम्बरीष-चरितादौ । पर्करार्थं तु न दृश्यते श्री-जय-विजय-शापादौ । स्कान्द-द्वारका-माहात्म्य-गत- दुर्वाससो दुर्वृत्त-विशेषे च उभयम् अपि तत्र तत्र सुहृत्त्वस्यैव चिह्नम् । तथैव हि पूर्वत्रात्मीयत्वम् उत्तरत्र चात्मैकत्वं प्रसिध्यति । तथोक्तं अहं भक्त-पराधीनः [भ्प् ९.४.६३] इत्य् आदिना । तद् धि ह्य् आत्म-कृतं मन्ये यत् स्व-पुम्भिर् असत्-कृता [भ्प् ३.१६.४] इत्य् आदिना च । तद् एवं भक्त-महत्त्व-मात्रस्य तादृशत्वे स्थिते प्रेमार्द्रत्वं तद्- वश्यत्वं च सुतराम् एव सर्वाच्छादकम् । तच् च प्रेम्णः स्वरूप-निरूपणे दर्शितम् । अतएव सर्वोद्दीपन-गुण-मुख्यत्वेन तत्र तत्र स-चमत्कारम् अनुस्मृतम् । तत्रोद्भास्वराख्येनानुभावेन व्यञ्जितं तस्य प्रेमार्द्रत्वं, यथा -- भगवान् अथ विश्वात्मा पृथुनोपहृतार्हणः । समुज्जिहानया भक्त्या गृहीत-चरणाम्बुजः ॥ प्रस्थानाभिमुखो ऽप्य् एनम् अनुग्रह-विलम्बितः । पश्यन् पद्म-पलाशाक्षो न प्रतस्थे सुहृत् सताम् ॥ [भ्प् ४.२०.१९-२०] स आदिराजो रचिताञ्जलिर् हरिं विलोकितुं नाशकद् अश्रु-लोचनः इत्य् आदि । स्पष्टम् । ॥ ४.२० ॥ श्री-शुकः ॥ १२२ ॥ [१२३] अथ सात्त्विकेनापि व्यञ्जितं यथा । तत्र भक्त्य्-आर्द्रत्वम् आह - यस्मिन् भगवतो नेत्रान् न्यपतन्न् अश्रु-बिन्दवः । कृपया सम्परीतस्य प्रपन्ने ऽर्पितया भृशम् ॥ तद् वै बिन्दुसरो नाम [भ्प् ३.२१.३८-३९] इत्य् आदि । भगवतः श्री-शुबलाख्यस्य । प्रपन्ने भक्ते श्री-कर्दमाख्ये ॥ ॥ ३.१२ ॥ श्री-मैत्रेयः ॥१२३॥
[122] anena kvacit bhakta-suhṛttva-vaiparītyābhāso'pi vyākhyātaḥ | kiṃ ca bhaktā dvi-vidhāḥ dūrasthāḥ parikarāś ca | tatra dūrastha-bhaktārthaṃ kvacid bhakta-suhṛttva-lakṣaṇena parama-prabalena guṇena brahmaṇyatvādy- āvaraṇam api prāyo dṛśyate śrīmad-ambarīṣa-caritādau | parkarārthaṃ tu na dṛśyate śrī-jaya-vijaya-śāpādau | skānda-dvārakā-māhātmya-gata- durvāsaso durvṛtta-viśeṣe ca ubhayam api tatra tatra suhṛttvasyaiva cihnam | tathaiva hi pūrvatrātmīyatvam uttaratra cātmaikatvaṃ prasidhyati | tathoktaṃ ahaṃ bhakta-parādhīnaḥ [BhP 9.4.63] ity ādinā | tad dhi hy ātma-kṛtaṃ manye yat sva-pumbhir asat-kṛtā [BhP 3.16.4] ity ādinā ca | tad evaṃ bhakta-mahattva-mātrasya tādṛśatve sthite premārdratvaṃ tad- vaśyatvaṃ ca sutarām eva sarvācchādakam | tac ca premṇaḥ svarūpa-nirūpaṇe darśitam | ataeva sarvoddīpana-guṇa-mukhyatvena tatra tatra sa-camatkāram anusmṛtam | tatrodbhāsvarākhyenānubhāvena vyañjitaṃ tasya premārdratvaṃ, yathā -- bhagavān atha viśvātmā pṛthunopahṛtārhaṇaḥ | samujjihānayā bhaktyā gṛhīta-caraṇāmbujaḥ || prasthānābhimukho 'py enam anugraha-vilambitaḥ | paśyan padma-palāśākṣo na pratasthe suhṛt satām || [BhP 4.20.19-20] sa ādirājo racitāñjalir hariṃ vilokituṃ nāśakad aśru-locanaḥ ity ādi | spaṣṭam | || 4.20 || śrī-śukaḥ || 122 || [123] atha sāttvikenāpi vyañjitaṃ yathā | tatra bhakty-ārdratvam āha - yasmin bhagavato netrān nyapatann aśru-bindavaḥ | kṛpayā samparītasya prapanne 'rpitayā bhṛśam || tad vai bindusaro nāma [BhP 3.21.38-39] ity ādi | bhagavataḥ śrī-śubalākhyasya | prapanne bhakte śrī-kardamākhye || || 3.12 || śrī-maitreyaḥ ||123||
English translation
English witness · section(s) 105
Anuccheda 105
Uddhava thinks For me to aspire to become like the gopis is like a dwarf yearning to catch the moon Therefore my only prayer is this (Srimad-Bhagavatam 10.47.61)
asam aho carana-renu-jusam aham syam vrndavane kim api gulma-latausadhinam ya dustyajam sva-janam arya-patham ca hitva bhejur mukunda-padavim srutibhir vimrgyam
The gopis of Vrndavana have given up the association of their husbands, sons, and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of tyhe 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 feet."
In this verse Uddhava says It is not possible for me to attain even a slight touch of the effulgent glory of the gopis great love for Lord Krsna Therefore my desire wilì be to tak another, a different birth in this world If in that birth I stilì cannot directly attain the touch of the gopis feet, for what shalì I pray: I wilì pray Let me take birth (syam) even among the undesireable speciies of life, among the bushes, creepers, or herbs (kim api gulma-latausadhinam), for then I wilì have the´ good fortune of attaining the touch of the dust of the gopis feet (asam carana-renu). Here the word aho (Oh!) shows that Uddhava's heart is agitated with this desire Here the question may be asked What is the nature of these gopis? The answer is given Impelled by passionate love, they have forsaken the path of chastity and rejected the moraì codes taught by the Vedas and ordinary sociaì custon (ya dustyajam sva-janam arya-patham ca hitva) They follot the blissfuì path of love for Lord Krsna, a path alì the Sruti-sastras have concluded is the crest jeweì of alì goals of life (bhejur mukunda-padavim srutibhir vimrgyam). The conclusion, then, of this verse is Let us also reject the path of conventionaì religion (arya-patham) and follot the footsteps of the gopis."