Sections 135–146

English witness · section(s) 116

Anuccheda 116

In the same way it is seen that sri Devaki was affectionate to her six sons. Because of her affection for them, Lord Krsna kindly delivered them. It is said in srimad-Bhagavatam (10.85.54- 56):

apayayat stanam prita suta-sparsa-parisnutam mohita mayaya visnor yaya srstih pravartate

"Lovingly she let her sons drink from her breast, which became wet with milk just by their touch. She was entranced by the same illusory energy of Lord Visnu that initiates the creation of the universe."

pitvamrtam payas tasyah pita-sesam gada-bhrtah. . . . . .yayur dhama divaukasam

"By drinking her nectarean milk, the remnants of what Krsna Himself had previously drunk, the six sons touched the transcendental body of Lord Narayana, and this contact awakened them to their original identities. They bowed down to Govinda, Devaki, their father, and Balarama, and then, as everyone looked on, they left for the abode of the demigods."

Here the words "mohita mayaya" mean that Devaki was bewildered into thinking her other six sons were in truth Lord Krsna's brothers. Now wwe will consider Rukmini's affection for Rukmi. For Rukmini's sake Lord Krsna, who wanted to see Rukmi mocked and humiliated, spared Rukmi. These activities were manifested by the Lord's pastime potency. Rukmini trembled with devotion. Still, the devotion in her heart weas mixed with knowledge of the Lord's supreme power and opulence. That is why she addressed Him: "You are the supreme controller, and he is very lowly and fallen. Therefore, please do not mock and humiliate him. Therefore please be compassionate. O Lord, I take shelter of Your feet. I have a relationship with Your body. Please be merciful and give fearlessness to him." Aware of Lord Krsna's power and opulence, Rukmini spoke these words of srimad- Bhagavatam (10.54.33):

yogesvaraprameyatman. . .

"O controller of all mystic power, immeasurable one, Lord of lords, master of the universe! O all-pausoicious and mighty-armed one, please do not kill my brother!"

In tyhe same way LordBalarama became a partisan of His student Duryodhana. When Duryodhana was attacked, Lord Balarama became angry. A similar situation occurred during the kidnapping of Laksmana. The Lord's pastime potency created these situations to increase the wonder and glory of the Lord's pastimes. Now the uddipanas will be considered. As Lord Krsna Himself, who is the alambana (the primnary cause of relishing the rasas) is the cause of bhava and vibhava, so the uddipanas (secondary causes of relishing the rasas) are also the causes of bhava and vibhava. Included among the uddipanas are Lord Krsna's qualities, family, activities, paraphernalia, age, and form. The Supreme Lord's qualities are of three kinds: those in relation to His 1. body, 2. words, and 3. mind. None of the Lord's qualities are material. Lord Krsna Himself affirms this in the following words of srimad-Bhagavatam (11.13.40):

mam bhajanti gunah sarve nirgunam nirapeksakam suhrdam priyam atmanam samyasangadayo 'gunah

" All superior transcendental qualities, such as being beyond the modes of nature, detached, the well-wisher, the most dear, the Supersoul, equally situated everywhere, and free from material entanglement - all such qualities, free from the transformations of material qualities, find their shelter and worshipable object in Me."

The qualities of Lord Krsna, who is the alambana (primary impetus for ecstatic love), are described in these words of srimad-Bhagavatam (1.16.27-30):

satyam saucam daya ksantis tyagah santosa arjavam samo damas tapah samyam titiksoparatih srutam

janam viraktir aisvaryam sauryam tejo balam smrtih svatantryam kausalam kantir dhairyam mardavam eva ca

pragalbhyam prasrayah silam saha ojo balam bhagah gambhiryam sthairyam astikyam kirtir mano'nahankrtih

ete canye ca bhagavan nitya yatra maha-gunah prarthya mahattvam icchadbhir na viyanti sma karhicit

"In Him (Lord Krsna) reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) detemnination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (4O) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him."

In these verses the word "satyam" means truthfulness", "saucam" means "cleanliness", and "daya" means "intolerance of another's unhappiness". This means the Lord protects His devotees. He is the friend and well-wisher of His devotees. "Ksanti" means "power to control anger", "tyaga" means "generosity", "santosa" means "self- satisfaction", "arjavam" means "being without crookedness", and "sama" means "steadiness of mind". By this last quality the Lord is firm in vow. Dama" means "being uaffected by the external senses", "tapah" means "in His lila-avatara as a ksatriya performing the appropriate religious duties", "samyam" means "not thinking one person is a friend and another person is an enemy", "titiksa" means "tolerance of others' offenses", "uparati" means indifference to personal gain", "srutam" means being learned in the scriptures", "janam" means "the five kinds of knowledge: which are: 1. intelligence, 2. gratefulness, 3. being an appropriate judge of time and place, 4. being all-knowing, and 5. spiritual knowledge of thew self", "virakti" means "not having a thirst to enjoy wicked pleasures", "aisvaryam" means being a controller", "sauryam" means "ability to fight in battle", "tejah" means "power", and balam" means "expertness". This last quality means the power to perform difficult deeds quickly. In some texts the word here is "dhrtih", which means "to remain unagitated even in distressing conditions". "Smrti" means "the power to know what should be done", svatantryam" means "not being dependent on others", "kausalam" means "three kinds of expertise: 1. expertise in performing activities, 2. expertise in perfoming two or more actions simultaneously, and 3. expertise in arts and playful activities", "kanti" means handsomeness, which is of four kinds: 1. handsomeness of the various parts of the body, including the hands and other parts of the body, 2. handsomeness of color, taste, fragrance, touch, and sound, which means whatever touches His lips or feet becomes sweet like nectar, 3. handsomeness of the prime of youth, and 4. handsomeness that charms the hearts of beautiful women", "dhairyam" means "not becoming agitated", "mardavam" means "having a heart that melts with love", "pragalbhyam" means "brilliant genius, which brings eloquent speech", "prasraya" means humbleness, which brings shyness, appropriate respect for all others, and speaking affectionate words", "silam" means "good character, which makes one inclined to take shelter of a saintly devotee", "sahah" means sharpness of intellect", "ojah" means expert skill of the knowledge-acquiring senses", balam" means "expert skill of the working senses", "bhaga" means "good fortune, which is of three kinds: 1. good fortune in enjoying sense objects, 2. good fortune in being happy, and 3. good fortune in possessing all wealth and opulence", "gambhiryam" means "being the reservoir of unknowable secrets", "sthairyam" means being not fickle", "astikyam" means "seeing through the eyes of the scriptures", "kirti" means being famous for one's virtues", "mana" means being worshipable, and "anahankrti" means freedom from pride". Here the word "ca" (and) hints that the Lord also has the qualities of being the well-wisher of the brahmanas, being served by all perfections, and having an eternal form filled with transcendental bliss. In this way the Supreme Lord has many glorious qualities (maha-gunah prarthya mahattvam icchadbhih). Lord Krsna has all other good qualities in the highest degree. All other persons have these good qualities only slightly and for a brief time. However Lord Krsna has them in fullness eternally. This is confirmed by the following words of srila Suta Gosvami in srimad-Bhagavatam (1.11.26:

nityam niriksamananam yad api dvarakaukasam na vitrypanti hi drsah sriyo dhamangam acyutam

"The inhabitants of Dvaraka were regularly accustomed to look upon the reservoir of all beauty, the infallible Lord, yet they were never satiated."

In this way the Supreme Lord's transcendental qualities are eternal (nityah). They never become diminished (na viyanti). The Lord's qualities are eternally present in His transcendental form. Some other (anye ca) qualities of the Lord, qualities the individual souls cannot attain include: 1. the power to attain anything simply by desiring it, 2. complete control over a host of inconceivable potencies, 3. being the sole resting place of perfect goodness, 4. being the protector of the worlds, 5. giving residence in the spiritual world to the enemies He kills, 6. being attractive to all liberated souls, 7. beinsg served by Brahma, siva, and all the demigods and sages, 8. having a spiritual form in which inconceivable transcendental poetncies reside, 9. having handsomeness and other glorious virtues that are limitless and eternally new and fresh, 10. in His forms as the purusa-avataras controlling the world of maya, 11. being the creator, maintainer, and destroyer of the material worlds, 12. being the seed from which the guna-avataras and other avataras have come, 13. the pores of whise body are the resting place of numberless material universes, 14. whose original form as the Supreme Personality of Godhead (bhagavan) has all inconceivable potencies and all the transcendental qualities of Vasudeva, Narayana, and His other expansions, 15. in His original form as Lord Krsna He gives liberation and devotional service to the enemies He kills, 16. whose form and other features have a wonderful sweetness, 17. association with Him brings perfect bliss, a bliss beyond anything the material senses or mind can know. srimad-Bhagavatam 1.16.27-30 quoted in this anuccheda was spoken by the earth-goddess to Dharma.

English witness · section(s) 117

Anuccheda 117

That the Supreme Lord's transcendental qualities are limitless is described in these words of srimad-Bhagavatam (10.14.7):

gunatmanas te 'pi gunan vimatum hitavatirnasya ka isire 'sya. . .

"In time, great scientists may be able to count all the atoms of the universe, all the stars and planets in the sky, and all the particles of snow, but who among them can count the unlimited transcendental qualities of the Supreme Personality of Godhead?"

The meaning of this verse is clear. This verse was spoken by the demigod Brahma to the Supreme Personality of Godhead.

English witness · section(s) 118

Anuccheda 118

By the Lord's inconceivable poetncy even mutually contradictory qualities reside within Him. This is known on thw authority of scripture. In Vedanta-sutra (2.1.27) it is said:

srutes tui sabda-mulatvat

"The nature of the Supreme is known only by the revelation of scripture."

Some of these mutually contradictory features of the Lord are seen in the words of srimad-Bhagavatam (10.43.17):

mallanam asanih. . .

"The various groups of people in the arena ragarded 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 thwe Bhojas as death, the unintelligent as the Supreme Lord's universal form, the yogis as the Absolute Truth, and the Vrsnis as their supreme worshipable Deity."

The inconceivable power of thw Lord is seen in these words of srimad-Bhagavatam (10.7.7):

sisor analpaka-pravala-mrdv-anghri-hatam vyavartata. . .

"Lord sri Krsna was lying down underneath the handcart in one corner of the courtyard, and although His little legs were as soft as leaves, when He struck the cart with His legs, it turned over violently and collapsed. The wheels separated from the axle, the hubs and spokes fell apart, and the pole of the handcart broke. On the cart there were many little utensils made of various metals, and all of them scattered hither and thither."

Lord Krsna's transcendental gentleness sis described in these words of srimad-Bhagavatam (10.15.16):

kvacit pallava-talpesu niyuddha-srama-karsitah. . .

"Sometimes Lord Krsna grew tired from fighting and lay down at the base of a tree, resting upon a bed made of soft twigs and buds and using the lap of a cowherd friend as His pillow."

The Supreme Lord's gentleness is also seen in the pastime where Goddess Laksmi stopped Him from eating the inferior rice Sudama Vipra brought. Lord Krsna's transcendental gentleness is also seen in these words of srimad-Bhagavatam (10.60.7):

vala-vyajanam adaya ratna-dandam sakhi-karat

"From her maidservant's hand Goddess Rukmini took a yak-hair fan with a jeweled handle, and then she began to worship her master by fanning Him."

The pastime where Goddess Laksmi stopped Lord Krsna from eating Sudama Vipra's rice is described in these words of srimad-Bhagavatam (10.81.10):

iti mustim. . . tat-para

"After saying this, the Supreme Lord ate one plamful and was about to eat a second when the devoted goddess Rukmini took hold of His hand."

In this pastime Lord Krsna thought: "By My mercy I have already given a little of My opulences to this devotee. Why should I continue to eat this inferior rice?" Even if He breaks the rules of religion, the Supreme Lord is never sinful or impious. This is seen in the following words of Chandogya Upanisad (8.1.5):

ayam atmapahata-papma

"The Supreme Personality of Godhead is always free from sin."

This truth is also confirmed by the following words of Kurma Purana:

aisvarya-yogad bhagavan viruddhartho 'bhidhiyate tathapi dosah parame naivaharyah samantatah

"Even if He breaks the rules of religion, the Supreme Personality of Godhead is always sinless, for He is the all-opulent supreme master."

The idea that among the Supreme lord's qualities there are some faults is refuted in the following passage of srimad- Bhagavatam (8.8.18-19):

tatas tato nupura-valgu-sijitair visarpati hema-lateva sa babhau

"As she (the goddess of fortune) walked here and there, her ankle-bells jingling softly, she appeared like a creeper of gold.

vilokayanti niravadyam atmanah padam dhruvam cavyabhicari-sad-gunam gandharva-siddhasura-yaksa-carana- traipistapeyadisu nanvavindata

"While walking among the Gandharvas, Yaksas, asuras, Siddhas, Caranas, and denizens of heaven, Laksmi-devi, the goddess of fortune, was scrutinizingly examining them, but could not find anyone naturally endowed with all good qualities. None of them was devoid of faults, and therefore she could not take shelter of any of them."

In this passage the word "sa" (she) refers to Goddess Laksmi, "padam" means "shelter", dhruvam" means "eternal", and "avyabhicari- sad-gunam" means "the person who has eternal good qualities".

English witness · section(s) 119

Anuccheda 119

The passage continues in the next three verses of srimad- Bhagavatam (8.8.20-22):

nunam tapo yasya na manyu-nirjayo janam kvacit tac ca na sanga-varjitam kascin mahams tasya na kama-nirjayah sa isvarah kim parato vyapasrayah

"The goddess of fortune, examining the assembly, thought in this way: Someone who has undergone great austerity has not yet conquered anger. Someone possesses knowledge, but he has not conquered material desires. Someone is a very great personality, but he cannot conquer lusty desires. Even a great personality depends on something else. How, then, can he be the supreme controller?

dharmah kvacit tatra na bhuta-sauhrdam tyagah kvacit tatra na mukti-karanam viryam na pumso 'sty aja-vega-niskrtam na hi dvitiyo guna-sanga-varjitah

"Someone may possess full knowledge of religion but still not be kind to all living entities. In someone, whether human of demigod, there may be renunciation, but that is not the cause of liberation. Someone may possess great power and yet be unable to check the power of eternal time. Someone else may have renounced attachment to the material world, yet het cannot compare to the Supreme Personality of Godhead. TRherefore no one is completely freed from the influence of the material modes of nature.

kvacic cirayur na hi sila-mangalam kvacit tad apy asti na vedyam ayusah yatrobhayam kutra ca so 'py amangalah sumangalah kasca na kanksate hi mam

"Someone may have longevity but not have auspiciousness or good behavior. Someone may have both auspiciousness and good behavior, but the duration of his life is not fixed. Although such demigods as Lord siva have eternal life, they have inauspicious habits like living in crematoriums. And even if others are well qualified in all respects, they are not devotees of the Supreme Personality of Godhead."

In this passage it is seen that no one possesses austerity or any other virtue in the same degree as ther Supreme Personality of Godhead possesses them. This is seen in the words of srimad-Bhagavatam (1.16.30) quoted above. The saintly devotees may possess austerity and the other virtues, but they possess them only imperfectly and in relatively small quantities. Thus they are not equal to the Supreme Personality of Godhead. In srimad-Bhagavatam 8.8.20-22 the word "yasya" refers to Durvasa and the sages, "kascid" refers to sukra and his followers and also to Brahma, Soma, and their followers, "parato vyapasrayah" refers to Indra and his followers, "sa kim isvarah kvacit na bhuta-sauhrdam" refers to Parasurama and other sages like Him, "na mukti-karanam tyagah" refers to Maharaja sibi and others like him, and "pumsah viryam asti" refers to Karttavirya and others like him. The words "aja-vega-niskrtam" mean "not free of the power of time", "na hi dvitiyo guna-sanga-varjitah" mean "aside from Lord Krsna, no one, not even the four Kumaras and the great atmarama sages, is completely freed from the influence of the material modes of nature, for their peacefulness, self-control, and other virtues are all made of the illusory potency maya". Even Lord siva is not free of the material modes of nature. This is described in the following words of srimad-Bhagavatam (10.88.3):

sivah sakti-yutah sasvat tri-lingo guna-samvrtah vaikarikas taijasas ca tamasas cety aham tridha

"Lord siva is always united with his personal energy, the material nature. Manifesting himself in three features in response the the entreaties of nature's three modes, he thus embodies the threefold principle of material ego in goodness, passion, and ignorance."

Only Lord Visnu is free of the material modes. This is described in these words of srimad-Bhagavatam (10.88.5):

harir hi nirgunah saksat purusah prakrteh parah sa sarva-drg upadrasta tam bhajan nirguno bhavet

"Lord Hari, however, has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing eternal witness, who is transcendental to material nature. One who worships Him becomes similarly free from the material modes."

In srimad-Bhagavatam 8.8.20-22 Godedess Laksmi rejects even Lord siva. The words "kvacin cirayuh" mean Markandeya and other sages may live a long life". The words "sila-mangala" are explained by srila sridhara Svami in these words of his commentary: "Good character means sense-control". Hoewever, even if a person controls his senses, if he is not auspicious (mangala) he is not honored in the world. Some persons like Maya Danava and others may live long lives, but they have neither good character nor auspiciousness. This is because they are demons. Others, like Bali Maharaja, may have both good character and auspiciousness, but they do not have long lives, for they are subject to death. Lord siva is auspicious by nature, and He also lives eterbnally. Still, His activities seem externally to be inauspicious, for He lives in a cermatiroum and engages in seemingly inauspicious activities. However, Lord Visnu has limitless good qualities. He is very auspicious. Indeed,is form is a great treasure-house of all that is auspicious. In this passage Goddess Laksmi laments: "Becuase His form is filled with all virtues and opulences, Lord Visnu does not desire me, even though my form is filled with transcendental bliss and I am the giver of all wealth and opuelnces. How can He not desire me, even though I love Him so dearly? Even though He is supremely auspicious, He does not desire me."

English witness · section(s) 120

Anuccheda 120

The supremely blissful Supreme Personality of Godhead has two kinds of internal potency: 1. the potency of His linmitless qualities and opulences, and 2. the internal potency that is His own body. This second potency is manifest only in His own transcendental body. The first potency is manifest outside His body and is known by the name Goddess Laksmi. The form of Goddess Laksmi is thus the origin of all qualities and opulences. Becuase He is always perfect and complete, the blissful Supreme Personality of Godhead is not different from His qualities and opulences, and therefore these two opulences are not separate from each other. Also, the Lord is controlled by the love His devotees bear for Him. This is certainly true in relation to oddess Lsksmi, who loves Him dearly. It is said in srimad-Bhagavatam (8.8.23):

evam vimrsyavyabhicari-sad-gunair varam nijaikasrayatayagunasrayam vavre varam sarva-gunair apeksitam rama mukundam nirapeksam ipsitam

"In this way, after full deliberation, the goddess of fortune accepted Mukunda as her husband because although He is independent and not in want of her, He possesses all transcendental qualities and mystic powers and is therefore the most desirable."

In this verse the words "avyabhicari-sad-gunaih" mean "supreme with qualities that have no defect", nijaikasrayataya" means "without being dependent on anyone", and "gunasrayam" means "He whose qualities are perfect". In this way the Lord's qualities are described. The words "sarva-gunair apeksitam nirapeksam ipsitam" mean "because His nature is full of transcendental bliss, the Supreme Personality of Godhead has all good qualities. Therefore Goddess Laksmi chose Him." Thisverse was spoken by srila sukadeva Gosvami.

English witness · section(s) 121

Anuccheda 121

No fault or defect is present in any of the Supreme Lord's qualities, for their presence would contradict what was previously said of the Lord's qualities. Compassiona is different from the other opulences of the Lord, for compassion means contact with the sufferings present in the material world, as for example the sufferings the non-devotees feel in the hellish worlds. This is so because material sufferings can never touch the Supreme Lord's heart, as has already been explained in the Paramatma-sandarbha. The sufferings the Pandavas and others feel because of separation from Lord Krsna are not material sufferings. Those sufferings are part of sacari-bhava in the reasas of devotional service. In them devotee humbly thinks he is not worthy of the Lord's mercy. This kind of sacari-bhava increases the devotees' love for the Lord. An example of this kind of humbleness is seen in these words spoken by Queen Kunti in srimad-Bhagavatam (1.8.20):

bhakti-yoga-vidhanartham katham pasyema hi striyah

"You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?"

Sometimes the Lord personally acts to creeate humbleness in His devotee. This is seen in the following words spoken by the Supreme Lord in srimad-Bhagavatam (8.22.24):

brahman yam anugrhnami tad-viso vidhunomy aham

"My dear lord Brahma, because of material opulence a foolish person becomes dull-witted and mad. Thus he has no respect for anyone within the three worlds and defies even My authority. To such a person I show special favor by first taking away all his possessions."

An example of a prayer spoken by such humble devotees is seen in these words of srimad-Bhagavatam (10.17.24):

su-dustaran nah svan pahi. . .na saknumas tvac-caranam santyaktum. . .

"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."

Another example is seen in these words spoken by Queen Kunti in srimad-Bhagavatam (1.8.25):

vipadah santu tah sasvat. . .

"I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths."

That the Lord deliberately puts the devotee in distress to increase the devotee's devotion is seen in these words spoken by Lord Krsna Himself in srimad-Bhagavatam (10.32.20):

naham tu sakhyo bhajato 'pi. . .

"But the reason I do not immediately reciprocate the affection of living beings even when they worship Me, O gopis, is that I want to intensify their loving devotion. They then become like a poor man who has gained some wealth and then lost it, and who thus becomes so anxious about it that he can think of nothing else."

In these ways the the scriptures explain that the devotees' humbleness and distress increases their devotion for the Lord. The demigod Brahma once kidnapped the cowherd boys of Vraja and made them unconscious. After one year of unconsciousness the cowehrd boys awakened and saw Lord Krsna reeturning from looking for the calves. Seeing Lord Krsna, their loev (prema-rasa) for Him increased. At that time they spoke these words recorded in srimad-Bhagavatam (10.14.45):

ucus ca suhrdah krsnam sv-agatam te 'ti-ramhasa naiko 'py abhoji kavala ehiitah sadhu bhujyatam

"They began to laugh, thinking that Krsna was not willing to leave their lunchtime company. They were very jubilant and invited Him, `Dear friend Krsna, You have come back so quickly! All right, we have not as yet begun our lunch, not even taken one morsel of food. So please come and join us and let us eat together.' "

In the description of the pastime of accepting food from the yajna-patnis it is said that Lord Krsna attracts and delights the devotees. It is said in that passage of srimad-Bhagavatam (10.33.36):

bhajate tadrsih krida yah srutva tat-paro bhavet

"When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him."

The all-powerful Supreme Personality of Godhead is always faultless, regardless of what action He performs. This is not so for others. For example, the sages said to the dmeigod Brahma in srimad-Bhagavatam (3.12.30-31):

naitat purvaih krtam tvad ye na karisyanti capare yas tvam duhitaram gaccher anigrhyangajam prabhuh

tejiyasam api hy etan na suslokyam jagad-guro

"O father, this performance in which you are endeavoring to complicate yourself was never attempted by any other Brahma, nor by anyone else, nor by you in previous kalpas, nor will anyone dare to attempt in in the future. You are the supreme being in the universe, so how is it that you want to have sex with your daughter and cannot control your desire? "Even though you are the most powerful being, this act does not suit you because your character is followed for spiritual improvement by the people in general."

Here the words "tejiyasam api" mean "it is not right, even for very powerful persons". Lord Krsna gave the following advice to the yaja-patnis in srimad-Bhagavatam (10.23.32):

na pritaye 'nuragaya hy anga-sango nrnam iha tan mano mayi yujana aciran mam avapsyatha

"For you to remain in My bodily association would certainly not please people in this world, nor would it be the best way for you to increase your love for Me. Rather, you should fix your minds on Me, and very soon you will achieve Me."

Here Lord Krsna says: "If yhou stayed in this birth in brahmana families and personally associated with Me and served Me directly, then the people of this world who saw or heard of your activities would not be pleased. Therefore you should not associate with Me directly. However, very soon, in your next birth, you will attain My association." These words were spoken by the Supreme Personality of Godhead to the yaja-patnis.

English witness · section(s) 122

Anuccheda 122

In this way is manifest the superficial appearance that the Supreme Lord is not the friend and well-wisher of His devotee. The Lords devotees are of two kinds: 1. the devotees who are not intimate associates of the Lord (durastha), and 2. the Lord's personal associates (parikara). To benefit the durastha devotees, the Supreme Lord manifests His feature as their friend and well-wisher. In this way He is known as brahmanya (the friend of the brahmanas) and many other like names also. This feature of the Lord is seen in His pastime orf protecting Maharaja Ambarisa and in manynother pastimes also. However, this feature of being the devotee's friend and well-wisher is not always seen in the Lord's dealings with His personal associates. This is seen in the pastime of the curse placed on Jaya and Vijaya and in many other pastimes also. It is also seen in the mischievous activities of Durvasa Muni described in the Skanda Purana, Dvaraka-mahatmya. However, in both situations, ehether the Lord seems to be the devotee's friend or seems not to be the devotee's friend, the Lord is in truth always the devotee's friend and well-wisher. The Supreme Lord considers the devotees who are not His personal associates to be like His friends or kisnmen. However, the devotees who are His personal associates the Lord considers to be like His own self. This is described by the Supreme Lord in these words of srimad-Bhagavatam (9.4.63):

aham bhakta-paradhinah. . .

"I am completely under the control of my devotees. Indeed, I am not at all independent. Because my devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me."

The Supreme Lord again says His personal associates are like Himself in these words of srimad-Bhagavatam (3.16.4):

tad dhity atma-krtam manye yat sva-pumbhir asat-krtah

"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."

In this wya the Supreme Lord is the friend and well-wisher of His devotee. The Lord melts with love for His devotee. Indeed, He is controlled by His devotee's love. In this way the nature of the Lortd's love for His devotees is revealed. The Lord's love is prominent amongst the uddipanas (impetuses to the rasas of ecstatic love). His love is a source of great wonder. The Lord melts with love (premardra) for His devotees. Melting with love is included among the anubhavas known as udbhasvaras.. Melting with love is described in these owrds of srimad- Bhagavatam (4.20.19-21):

bhagavan atha visvatma prthunopahrtarhanah samujjihanaya bhaktya grhita-czranambujah

"King Prthu abundantly worshiped the lotus feet of the Supreme Personality of Godhead, who was so merciful to him. While worshiping the lotus feet of the Lord, Prthu Maharaja gradually increased his ecstasy in devotional service.

prasthanabhimukho 'py enam anugraha-vilambitah pasyan padma-palasakso na pratasthe suhrt satam

"The Lord was just about to leave, but because He was so greatly inclined toward the behavior of King Prthu, He did not depart. Seeing the behavior of Maharaja Prthu with His lotus eyes, He was detained because He is always the well-wisher of His devotees.

sa adi-rajo racitajalir harim vilokitum nasakad asru-locanah. . .

"The original king, Maharaja Prthu, his eyes full of tears and his voice faltering and choked up, could not see the Lord very distinctly nor speak to address the Lord in any way.He simply embraced the Lord within his heart and remained standing in that way with folded hands."

The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.

English witness · section(s) 123

Anuccheda 123

Impelled by sattvika-bhava, the Supreme Personality of Godhead also melts with devotion. This is described in the following words of srimad-Bhagavatam (3.21.38-39):

yasmin bhagavato netran nyapatann asru-bindavah krpaya samparitasya prapanne 'rpitaya bhrsam

tad vai bindusaro nama. . .

"The holy lake Bindu-sarovara, flooded by the waters of the River Sarasvati, was resorted to by hosts of eminent sages. Its holy water was not only auspicious but as sweet as nectar. Itwas called Bindu-sarovara because drops of tears had fallen there from the eyes of the Lord, who was overwhelmed by extreme compassion for the sage who had sought His protection."

In these verses the word "bhagavatah" means of the Supreme Personality of Godhead in His incarnation named sukla", and "prapanne" means "for the devotee named sri Kardama Muni". This verse was spoken by sri Maitreya.

English witness · section(s) 124

Anuccheda 124

The Supreme Lord melting in ecstatic love for His parents is described in these words of srimad-Bhagavatam (10.82.34):

krsna-ramau parisvajya pitarav abhivadya ca na kicanocatuh premna sasru-kanthau kurudvaha

"O hero of the Kurus, Krsna and Balarama embraced Their foster parents and bowed down to them, bu Their throats were so choked up with tears of love that the two Lords could say nothing."

In this verse the word "pitarau" means, "the Lord's parents Nanda and Yasoda who had come to meet Him at Kuruksetra. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 125

Anuccheda 125

The Supreme Lord's melting weith love for His friends is described in these words of srimad-Bhagavatam (10.80.18-19 narrating the story of the brahmana Sudama):

tam vilokyacyuto durat priya-paryankam asthitah sahasotthaya cabhyetya dorbhyam paryagrahin muda

"At that time Lord Acyuta was seated on His consort's bed. Spotting the brahmana at some distance, the Lord immediately stood up, went forward to meet him, and with great pleasure embraced Him.

sakhyuh priyasya viprarser anga-sangati-nirvrtah prito vyamucad ab-bindun netrabhyam puskareksanah

"The lotus-eyed Supreme Lord felt intense ecstasy upon touching the body of His dear friend, the wise brahmana, and thus He shed tears of love."

In these verses the word "tam" (him) refers to the brahmana Sudama. These verses were spoken by srila sukadeva Gosvami.