Prīti · Sanskrit §159 · English §136
Source[१५९] उत्प्रासात्मको यथा- तासां वासांस्य् उपादाय नीपम् आरुह्य सत्वरः । हसद्भिः प्रहसन् बालैः परिहासम् उवाच ह ॥ [भ्प् १०.२२.९] स्पष्टम् । ॥ १०.२२ ॥ श्री-शुकः ॥ १५९ ॥
[159] utprāsātmako yathā- tāsāṃ vāsāṃsy upādāya nīpam āruhya satvaraḥ | hasadbhiḥ prahasan bālaiḥ parihāsam uvāca ha || [BhP 10.22.9] spaṣṭam | || 10.22 || śrī-śukaḥ || 159 ||
English translation
English witness · section(s) 136
Anuccheda 136
That the Supreme Lord's pastimes with His affectionate consorts are completely different from the activities of material lust is again confirmed in these words of srimad-Bhagavatam (1.11.36):
uddama-bhava-pisunamala-valgu-hasa- vridavaloka-nihato madano 'pi yasam sammuhya capam ajahat pramadottamas ta yasyendriyam vimathitum kuhakair na sekuh
"Although the queens' beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant siva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord."
Here the word "madanah" means "the material demigod Cupid", "hasa-vridavaloka" means with affectionate, pure, and charming glances", and -nihatah" means "conquered by the power of the weapon that is the glory of those glances".The words sammuhya capam ajahat" are explained by these words:
bhru-pallavam dhanur apanga-tarangitani banah
"A beautiful girl's eyebrows are like a vine or like an archer's bow. Her sidelong glances are like waves, or like arrows shot from the bow of her eyebrows."
All of this means that the demigod Cupid has no power to use his weapons against the Supreme Lord's consorts. The word pramadottamah" here means "women filled with the bliss of the most exalted spiritual love". If some women, not possessing this exalted spiritual love, try to agitate the Supreme Lord's senses with sidelong glances or other kinds of trickery used in this world, these women will certainly fail. This is described here in the words "yasyendriyam vimathitum kuhakair na sekuh". This means that the Lord's desires become awakened only by pure spiritual love, and the Lord's activities are very different from those of an ordinary lusty man of this world.
Prīti · Sanskrit §160 · English §137
Source[१६०] यथा च- कत्थनं तद् उपाकर्ण्य पौण्ड्रकस्याल्प-मेधसः । उग्रसेनादयः सभ्या उच्चकैर् जहसुस् तदा ॥ [भ्प् १०.६६.७] स्पष्टम् । ॥ १०.६६ ॥ श्री-शुकः ॥ १६० ॥
[160] yathā ca- katthanaṃ tad upākarṇya pauṇḍrakasyālpa-medhasaḥ | ugrasenādayaḥ sabhyā uccakair jahasus tadā || [BhP 10.66.7] spaṣṭam | || 10.66 || śrī-śukaḥ || 160 ||
English translation
English witness · section(s) 137
Anuccheda 137
Materialistic persons cannot understand this truth of the Lord. This is described in these words of srimad-Bhagavatam (1.11.37):
tam ayam manyate loko hy asangam api sanginam atmaupamyena manujam vyaprnvanam yato 'budhah
"The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached."
Here the word "ayam lokah" means: "the people in general", "asaktam api" means "although not attached to the material modes of nature", atmaupamyena manujam vyaprnvanam manyate" means they think the Lord isa lusty material man like themselves", and "yato 'budhah" means "they think in this way because they are not intelligent".
Prīti · Sanskrit §161–163 · English §138
Source[१६१] अथ तत्-प्रीति-मयो वीर-रसः । तत्र वीर-रसश् चतुर्धा धर्म-दया-दान- युद्धात्मकत्वेनोत्साहस्य स्थायिनश् चातुर्विध्यात् । तत्र धर्म-वीर-रसः । तत्रालम्बनो धर्म-चिकीर्षातिशय-लक्षणस्य धर्मोत्साहस्य विषयाभावात् प्रीतिमयत्वेनैव लब्धो विषयः श्री-कृष्णः । तद्-आधारस् तद्-भक्तश् च । उद्दीपनाः सच्-छास्त्र-श्रवणादयः । अनुभावा विनय-श्रद्धादयः । व्यभिचारिणो मति-स्मृत्य्-आदयः । स्थायी तत्-प्रीतिमयो धर्मोत्साहः । तद्- उदाहरणं च- क्रतु-राजेन गोविन्द राजसूयेन पावनीः । यक्ष्ये विभूतीर् भवतस् तत् सम्पादय नः प्रभो ॥ [भ्प् १०.७२.३] इत्य् आदिकम् । अथ तन्-मयो दया-वीर-रसः । अत्रालम्बनस् तत्-प्रीति-जातया तदीयतावगत- सर्व-भूत-विषयक-दययात्म-व्ययेनापि सन्तर्प्यमाण-दीन-वेषाच् छन्न-निज-रूपः श्री-कृष्णः । तादृश-दयाधारो भक्तः । पित्रादीनां तादृशी दया तु वत्सलादिकम् एव पुष्णाति करुणं वा । उद्दीपनास् तद्-आर्ति- व्यञ्जनादयः । अनुभावा आश्वासनोक्त्य्-आदयः । व्यभि-(पगे ९०)-चारिणः औत्सुख्य-मति-हर्षादयः । स्थायी तत्-प्रीति-मयो दयोत्साहः । उदाहरणं च- कृच्छ्र-प्राप्त-कुटुम्बस्य क्षुत्-तृड्भ्यां जात-वेपथोः । अतिथिर् ब्राह्मणः काले भोक्तु-कामस्य चागमत् ॥ तस्मै संव्यभजत् सो ऽन्नम् आदृत्य श्रद्धयान्वितः । हरिं सर्वत्र सम्पश्यन् [भ्प् ९.२१.५-६] इत्य् आरभ्य, एवं (इति) प्रभाष्य पानीयं म्रियमाणः पिपासया पुल्कसायाददाद् धीरो निसर्ग-करुणो नृपः । तस्य त्रिभुवनाधीशाः फलदाः फलम् इच्छताम् आत्मानं दर्शयां चक्रुर् माया विष्णु-विनिर्मिताः ॥ [भ्प् ९.२१.१५] इत्य् अन्तम् । स्पष्टम् । ॥ ९.२१ ॥ श्री-शुकः ॥ १६१ ॥ [१६२] अथो तन्-मयो दान-वीर-रसः । द्विधा चायं सम्पद्यते । बहु-प्रदत्वेन समुपस्थित-दुरापार्थ-त्यागेन च । तत्र प्रथमस्यालम्बनम् अन्य- सम्प्रदानके च दाने दान-द्रव्येण तत्-तृप्तेर् एव मुख्योद्देशेन तद्- उद्देशे पर्यवसानात् । तत्-सम्प्रदानके तु स्पष्ट-तद्-उद्देशाद् दित्सातिशय- लक्षणस्य दानोत्साहस्य विषयः श्री-कृष्णस् तद्-आधारस् तत्-प्रियश् च । अन्यः सम्प्रदान-वीर-रसस् तु बहिरङ्गः । उद्दीपनाः सम्प्रदान-वीक्षाद्याः । अनुभावा वाञ्छाधिक-दान-स्मिताद्याः । व्यभिचारिणो वितर्कौत्सुक्य- हर्षाद्याः । स्थायी तत्-प्रीतिमयो दानोत्साहः । उदाहरणं च -- नन्दस् त्व् आत्मज उत्पन्ने जाताह्लादो महामनाः [भ्प् १०.५.१] इत्य् आदि । स्पष्टम् । ॥ १०.५ ॥ श्री-शुकः ॥ १६२ ॥ तथा, एवं शप्तः स्व-गुरुणा सत्यान् न चलितो महान् । वामनाय ददाव् एनाम् अर्चित्वोदक-पूर्वकम् ॥ [भ्प् ८.२०.१६] एतां पृथ्वीम् । ॥ ८.२० ॥ श्री-शुकः ॥ १६३ ॥
[161] atha tat-prīti-mayo vīra-rasaḥ | tatra vīra-rasaś caturdhā dharma-dayā-dāna- yuddhātmakatvenotsāhasya sthāyinaś cāturvidhyāt | tatra dharma-vīra-rasaḥ | tatrālambano dharma-cikīrṣātiśaya-lakṣaṇasya dharmotsāhasya viṣayābhāvāt prītimayatvenaiva labdho viṣayaḥ śrī-kṛṣṇaḥ | tad-ādhāras tad-bhaktaś ca | uddīpanāḥ sac-chāstra-śravaṇādayaḥ | anubhāvā vinaya-śraddhādayaḥ | vyabhicāriṇo mati-smṛty-ādayaḥ | sthāyī tat-prītimayo dharmotsāhaḥ | tad- udāharaṇaṃ ca- kratu-rājena govinda rājasūyena pāvanīḥ | yakṣye vibhūtīr bhavatas tat sampādaya naḥ prabho || [BhP 10.72.3] ity ādikam | atha tan-mayo dayā-vīra-rasaḥ | atrālambanas tat-prīti-jātayā tadīyatāvagata- sarva-bhūta-viṣayaka-dayayātma-vyayenāpi santarpyamāṇa-dīna-veṣāc channa-nija-rūpaḥ śrī-kṛṣṇaḥ | tādṛśa-dayādhāro bhaktaḥ | pitrādīnāṃ tādṛśī dayā tu vatsalādikam eva puṣṇāti karuṇaṃ vā | uddīpanās tad-ārti- vyañjanādayaḥ | anubhāvā āśvāsanokty-ādayaḥ | vyabhi-(page 90)-cāriṇaḥ autsukhya-mati-harṣādayaḥ | sthāyī tat-prīti-mayo dayotsāhaḥ | udāharaṇaṃ ca- kṛcchra-prāpta-kuṭumbasya kṣut-tṛḍbhyāṃ jāta-vepathoḥ | atithir brāhmaṇaḥ kāle bhoktu-kāmasya cāgamat || tasmai saṃvyabhajat so 'nnam ādṛtya śraddhayānvitaḥ | hariṃ sarvatra sampaśyan [BhP 9.21.5-6] ity ārabhya, evaṃ (iti) prabhāṣya pānīyaṃ mriyamāṇaḥ pipāsayā pulkasāyādadād dhīro nisarga-karuṇo nṛpaḥ | tasya tribhuvanādhīśāḥ phaladāḥ phalam icchatām ātmānaṃ darśayāṃ cakrur māyā viṣṇu-vinirmitāḥ || [BhP 9.21.15] ity antam | spaṣṭam | || 9.21 || śrī-śukaḥ || 161 || [162] atho tan-mayo dāna-vīra-rasaḥ | dvidhā cāyaṃ sampadyate | bahu-pradatvena samupasthita-durāpārtha-tyāgena ca | tatra prathamasyālambanam anya- sampradānake ca dāne dāna-dravyeṇa tat-tṛpter eva mukhyoddeśena tad- uddeśe paryavasānāt | tat-sampradānake tu spaṣṭa-tad-uddeśād ditsātiśaya- lakṣaṇasya dānotsāhasya viṣayaḥ śrī-kṛṣṇas tad-ādhāras tat-priyaś ca | anyaḥ sampradāna-vīra-rasas tu bahiraṅgaḥ | uddīpanāḥ sampradāna-vīkṣādyāḥ | anubhāvā vāñchādhika-dāna-smitādyāḥ | vyabhicāriṇo vitarkautsukya- harṣādyāḥ | sthāyī tat-prītimayo dānotsāhaḥ | udāharaṇaṃ ca -- nandas tv ātmaja utpanne jātāhlādo mahāmanāḥ [BhP 10.5.1] ity ādi | spaṣṭam | || 10.5 || śrī-śukaḥ || 162 || tathā, evaṃ śaptaḥ sva-guruṇā satyān na calito mahān | vāmanāya dadāv enām arcitvodaka-pūrvakam || [BhP 8.20.16] etāṃ pṛthvīm | || 8.20 || śrī-śukaḥ || 163 ||
English translation
English witness · section(s) 138
Anuccheda 138
The reason why the Supreme Personality of Godhead is not attached to the material modes is given in these words of srimad- Bhagavatam (1.11.38):
etad isanam isasya prakrti-stho 'pi tad-gunaih na yujyate sadatma-sthair yatha buddhis tad-asraya
"This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities."
Here the words "prakrti-stho 'pi tad-gunaih na yujyate sada" mean "even when He descends to the material world the Supreme Personality of Godhead is never affected by the material modes", and "etad isanam isasya" means "that is the opulence of the Supreme Lord". In the last line of this verse an example is given. There the words "na yujyate yatha buddhis tad-asraya" mean "The Supreme Lord's consciousness is not like the consciousness of the conditioneed souls who have taken shelter of the material nature." These words may also be interpreted to mean: "the great devotees who have taken shelter of the Supreme Lord have a consciousness like Lords. Thus, even though they reside in the material world they are not influenced by the modes of material nature".
That the Supreme Personality of Godhead is always deatched from matter is confirmed by Uddhava in these words of srimad- Bhagavatam (3.3.19):
bhagavan api visvatma loka-veda-pathanugah kaman siseve dvarvatyam asaktah sankhyam asthitah
"Simultaneously, the Personality of Godhead enjoyed life in the city of Dvaraka, strictly in conformity with the Vedic customs of society. He was situated in detachment and knowledge, as enunciated by the Sankhya system of philosophy."
Prīti · Sanskrit §164 · English §139
Source[१६४] अथ द्वितीयस्यालम्बनः । उपस्थित-दुरापार्थ-त्यागेच्छातिशय-लक्षणस्य तद्-उत्साहस्य धर्मोत्साहवद् एव विषयः श्री-कृष्णस् तद्-आधारस् तद्- भक्तश् च । उद्दीपनाः कृष्णालाप-स्मितादयः । अनुभावास् तद्-उत्कर्ष- वर्णन-द्रढिमादयः । सञ्चारिणो धृति-प्रचुराः । स्थायी तत्-प्रीति-मयस् त्यागोत्साहः । तद्-उदाहरणम्-सालोक्य-सार्ष्टि-सारूप्य- [भ्प् ३.२९.१३] इत्य् आदिकम् एव । अथ तन्-मयो युद्ध-वीर-रसः । तत्र योद्धा तत्-प्रियतमः । तस्यैव तत्- प्रीति-मय-युद्धोत्साहात् । प्रतियोद्धा तु क्रीडा-युद्धे श्री-कृष्णो वा तत्- पुरस् तस्यैव मित्र-विशेषो वा । साक्षाद् युद्धे पुनस् तत्-प्रतिपक्षः । तत्र श्री-कृष्ण-प्रतियोद्धृकत्वे तत्-प्रीतिमय-युयुत्सातिशय-लक्षण-तद्-उत्साह- विषयतया तस्यैवालम्बनत्वं सर्वथा सिद्धम् । इतर-प्रतियोद्धृकत्वेऽपि हास्य-रसवत् तत्-प्रीतिमयत्वेन मूलम् आलम्बनत्वं तस्यैव । तत्- प्रतिपक्षस् तु युयुत्सांश-मात्रस्य बहिरङ्ग आलम्बनः । तत्र योद्धृ- प्रतियोद्धारौ मित्र-विशेषावाधारत्व-विषयत्वाभ्याम् आलम्बनाव् इति । उद्दीपनाः प्रतियोद्धृक-स्मितादयः । अनुभावाः योद्धृक-स्मितादयः । व्यभिचारिणो गर्वावेगादयः । स्थायी तत्-प्रीति-मयो योद्धोत्साहः । उदाहरणं च त्रिविध-प्रतियोद्धृ-क्रमेण- भ्रामणैर् लङ्घनैः क्षेपैर् आस्फोटन-विकर्षणैः । चिक्रीडतुर् नियुद्धेन काक-पक्ष-धरौ क्वचित् ॥ [भ्प् १०.१८.१२] काक-पक्षश् चूडा-करणात् प्राक्तनाः केशाः । तद्-धारिणौ राम-कृष्णौ । नियुद्धेन बाहु-युद्धेन तद्-भेदैर् भ्रामणादिभिः । एवम् एव हरि- वंशे- तथा गाण्डीव-धन्वानं (पगे ९१) विक्रीडन् मधुसूदनः । जिगाय भरत-श्रेष्ठं कुन्त्याः प्रमुखतो विभुः ॥ इति । ॥ १०.१८ ॥ श्री-शुकः ॥ १६४ ॥
[164] atha dvitīyasyālambanaḥ | upasthita-durāpārtha-tyāgecchātiśaya-lakṣaṇasya tad-utsāhasya dharmotsāhavad eva viṣayaḥ śrī-kṛṣṇas tad-ādhāras tad- bhaktaś ca | uddīpanāḥ kṛṣṇālāpa-smitādayaḥ | anubhāvās tad-utkarṣa- varṇana-draḍhimādayaḥ | sañcāriṇo dhṛti-pracurāḥ | sthāyī tat-prīti-mayas tyāgotsāhaḥ | tad-udāharaṇam-sālokya-sārṣṭi-sārūpya- [BhP 3.29.13] ity ādikam eva | atha tan-mayo yuddha-vīra-rasaḥ | tatra yoddhā tat-priyatamaḥ | tasyaiva tat- prīti-maya-yuddhotsāhāt | pratiyoddhā tu krīḍā-yuddhe śrī-kṛṣṇo vā tat- puras tasyaiva mitra-viśeṣo vā | sākṣād yuddhe punas tat-pratipakṣaḥ | tatra śrī-kṛṣṇa-pratiyoddhṛkatve tat-prītimaya-yuyutsātiśaya-lakṣaṇa-tad-utsāha- viṣayatayā tasyaivālambanatvaṃ sarvathā siddham | itara-pratiyoddhṛkatve'pi hāsya-rasavat tat-prītimayatvena mūlam ālambanatvaṃ tasyaiva | tat- pratipakṣas tu yuyutsāṃśa-mātrasya bahiraṅga ālambanaḥ | tatra yoddhṛ- pratiyoddhārau mitra-viśeṣāvādhāratva-viṣayatvābhyām ālambanāv iti | uddīpanāḥ pratiyoddhṛka-smitādayaḥ | anubhāvāḥ yoddhṛka-smitādayaḥ | vyabhicāriṇo garvāvegādayaḥ | sthāyī tat-prīti-mayo yoddhotsāhaḥ | udāharaṇaṃ ca trividha-pratiyoddhṛ-krameṇa- bhrāmaṇair laṅghanaiḥ kṣepair āsphoṭana-vikarṣaṇaiḥ | cikrīḍatur niyuddhena kāka-pakṣa-dharau kvacit || [BhP 10.18.12] kāka-pakṣaś cūḍā-karaṇāt prāktanāḥ keśāḥ | tad-dhāriṇau rāma-kṛṣṇau | niyuddhena bāhu-yuddhena tad-bhedair bhrāmaṇādibhiḥ | evam eva hari- vaṃśe- tathā gāṇḍīva-dhanvānaṃ (page 91) vikrīḍan madhusūdanaḥ | jigāya bharata-śreṣṭhaṃ kuntyāḥ pramukhato vibhuḥ || iti | || 10.18 || śrī-śukaḥ || 164 ||
English translation
English witness · section(s) 139
Anuccheda 139
Here someone may ask: "Do the Lord's consorts know the Lord possesses this great opulence of detachment? If they know, then their loev for Him in their confidential pastimes with Him would certainly be broken into pieces." Fearing that someone might spoeak these words, the author of srimad-Bhagavatam explains (srimad-Bhagavatam 1.11.39):
tam menire 'bala maudhyat strainam canuvratam rahah apramana-vido bhartur isvaram matayo yatha
"The simple and delicate women truly thought that Lord sri Krsna, their beloved husband, followed them and was dominated by them. They were unaware of the extent of the glories of their husband, as the atheists are unaware of Him as the supreme controller."
Here the word "isvaram" means "even though He is the Supreme Personality of Godhead", "rahah" means in confidential pastimes", "maudhyat" means bewildered by love for Him", "apramana-vido bhartuh" means "unaware of their husband's true opulences and powers", "strainam canuvratam menire" means "they thought He weas controlled by women, a follower of women". This idea they have is not the truth. Here the words "matayo yatha" mean "this idea was created by the desire born of their love for Him". The Supreme Lord appears before His devotees in the way they desire Him to appear. This is confirmed by the Lord HImself in these words of Bhagavad-gita (4.11):
ye yatha mam. . .
"All of them, as they surrender unto Me, I reward accordingly."
This is also confirmed by the following words of srimad- Bhagavatam (10.14.2):
sveccha-mayasya. . .
"O Lord, Your appearance as a cowherd child is for the benefit of the devotees, to fulfill their desires."
srimad-Bhagavatam 1.11.39 quoted in this anuccheda was spoken by srila Suta Gosvami.
Prīti · Sanskrit §165 · English §140
Source[१६५] तथा- राम-कृष्णादयो गोपा ननृतुर् युयुधुर् जगुः ॥ [भ्प् १०.१८.१२] अत्र तद्-अग्रे परेऽपि गोपास् तं सन्तोषयन्तो युयुधुर् इत्य् आगतम् । ॥ १०.१८ ॥ श्री-शुकः ॥ १६५ ॥
[165] tathā- rāma-kṛṣṇādayo gopā nanṛtur yuyudhur jaguḥ || [BhP 10.18.12] atra tad-agre pare'pi gopās taṃ santoṣayanto yuyudhur ity āgatam | || 10.18 || śrī-śukaḥ || 165 ||
English translation
English witness · section(s) 140
Anuccheda 140
That the Lord's consorts did not understand the truth about their husband is confirmed by the following words of srimad- Bhagavatam (10.61.2):
grhad anapagam viksya raja-putryo 'cyutam sthitam prestham nyamamsata svam svam na tat-tattva-vidah striyah
"Because each of these princesses saw that Lord Acyuta never left her palace, each thought herself the Lord's favorite. These women did not understand the truth about Him."
Here the words "prestham nyamamsata svam svam" mean "each one thought herself the most dear", and "na tat-tattva-vidah" means "each one thinking herself the most dear, they did not understand the truth."
Prīti · Sanskrit §166 · English §141
Source[१६६] तथा जरासन्ध-वधे- सञ्चिन्त्यारि-वधोपायं भीमस्यामोघ-दर्शनः । दर्शयाम् आस विटपं पाटयन्न् इव संज्ञया ॥ तद् विज्ञाय महा-सत्त्वो भीमः प्रहरतां वरः । गृहीत्वा पादयोः शत्रुं पातयाम् आस भू-तले ॥ [भ्प् १०.७२.४१-४२] स्पष्टम् । ॥ १०.७२ ॥ श्री-शुकः ॥ १६६ ॥
[166] tathā jarāsandha-vadhe- sañcintyāri-vadhopāyaṃ bhīmasyāmogha-darśanaḥ | darśayām āsa viṭapaṃ pāṭayann iva saṃjñayā || tad vijñāya mahā-sattvo bhīmaḥ praharatāṃ varaḥ | gṛhītvā pādayoḥ śatruṃ pātayām āsa bhū-tale || [BhP 10.72.41-42] spaṣṭam | || 10.72 || śrī-śukaḥ || 166 ||
English translation
English witness · section(s) 141
Anuccheda 141
Here someone may ask: "If He is always spiritually satisfied in Himself, why does the Supreme Personality of Godhead love His wives?" To this question the answer is given: The Lord does not love like an ordinary husband or lover in the material world. His love is completely pure. This truth is described in the following words of srimad-Bhagavatam (10.61.3):
carv-abja-kosa-vadanayata-bahu-netra- sa-prema-hasa-rasa-viksita-valgu-jalpaih sammohita bhagavato na mano vijetum svair vibhramaih samasakan vanita vibhumnah
"The Supreme Lord's wives were fully enchanted by His lovely, lotuslike face, His long arms, and large eyes, His loving glances imbued with laughter, and His charming talks with them. But with all their charms these ladies could not conquer the mind of the all-powerful Lord."
In this verse the word "sa-prema" means with Lord Krsna's love for His wives". One of the many definitions of the word "vanitah" is given in the following words:
vanita janitatyartha- nuragayam ca yositi
"The word `vanita' means `a very affectionate woman'."
In this verse the Lord's love for His queens is revealed. Still, the Lord's wives did not have the power to conquer the Lord with their charms.
Srila Jiva Gosvami's
Sri Priti-sandarbha
The meaning of this verse is clear. These words were spoken by srila sukadeva Gosvami.
Anuccheda 133
Sometimes the Supreme Lord acts in a way contrary to the virtue of forgiveness. For example, in the Mahabharata, Lord Krsna declares:
yas tan dvesti sa mam dvesti yas tan anu sa mam anu
"He who hates My devotees hates Me. He who loves My devotees loves Me."
Another example is seen in these words of srimad-Bhagavatam (10.44.32-34):
dhanam harata gopanam. . . . . .evam vikatthamane vai kamse prakupito 'vyayah
"Kamsa said: Drive the two wicked sons of Vasudeva out of the city! Confiscate the cowherds' property and arrest that fool Nanda! "Kill that most evil fool Vasudeva! And also kill my father, Ugrasena, along with his followers, who have all sided with our enemies! "As Kamsa thus raved so audaciously, the infallible Lord Krsna became intensely angry."
The meaning of these verses is clear. These srimad- Bhagavatam verses were spoken by srila sukadeva Gosvami.
Anuccheda 134
Sometimes the Supreme Lord acts in a way contrary to the virtue of being always satisfied. For example, in the Hari- bhakti-sudhodaya (14.28) Lord Krsna declares:
api me purna-kamasya. . .
"With great love My devotees see Me and talk with Me. The happiness I feel by associating with My devotees is newer and newer at every moment. Although My desires are always fulfilled, My desire to associate with My devotees never ends."
Another example of the Supreme Lord's not being satisfied is seen in these words of srimad-Bhagavatam (10.9.5-6):
tam ankam arudham apayayat stanam sneha-snutam sa-smitam iksati mukham atrptam utsrjya. . .jaghasa haiyangavam antaram gatah
"Mother Yasoda then embraced Krsna, allowed Him to sit down on her lap, and began to look upon the face of the Lord with great love and affection. Because of her intense affection, milk was flowing from her breast. But when she saw that the milk pan on the oven was boiling over, she immediately left her son to take care of the overflowing milk, although the child was not yet fully satisfied with drinking the milk of His mother's breast." "Being very angry and biting His reddish lips with His teeth, Krsna, with false tears in His eyes, broke the container of yogurt with a piece of stone. Then He entered a room and began to eat the freshly churned butter in a solitary place."
In these verses the word "rahah" means "in these confidential pastimes". These srimad-Bhagavatam verses were spoken by srila sukadeva Gosvami.
Anuccheda 135
Sometimes the Supreme Lord acts in a way contrary to the virtue of being honest and straightforward. For example, bceomign allies with Hanuman, Sugriva, and others, three Lord was not straughtforward in His dealings with Vali and others. In these situations the Lord's dishonesty is all-auspicious. This is seen in the following example:
krodho 'pi devasya varena tulyah
"The Supreme Lord's anger is as auspicious as His blessing."
The Supreme Lord may sometimes seem to be lusty in His dealings with His consorts. However, what seems to be lust on His part is actually the purest love. This is seen in the following explanation of srimad-Bhagavatam (1.11.35):
sa esa nara-loke 'sminn avatirnah sva-mayaya reme stri-ratna-kutastho bhagavan prakrto yatha
"That Supreme Personality of Godhead sri Krsna, out of His causeless mercy, appeared on this planet by His internal potency and enjoyed Himself amongst competent women as if He were engaging in mundane affairs."
In this verse the word "sva-mayaya" mean with mercy to His devotees, mercy that means love, the love that makes Him wish to please them", "avatirnah" means "all the incarnations of the Lord descend to the material world because They are impelled by that mercy and love", stri-ratna-kutasthah" means "women who with their great love bring the Lord under their control", "reme" means "because of that love the lord enjoys pastimes with them. He does not enjoy pastimes with them because of the lust that is so well-known in the material world. Here the word ratna" indicates that these women are very qualified to associate with the Lord. It indicates that they have great love for Him. Although the Lord's pastimes with these women is very different from anything in the material world, these pastimes superifically seem to be like the activities of the material world. This is described here by the words "prakrto yatha". Thus, although the Lord's pastimes may seem to be like ordinary activities of the material world, the idea that He is impelled by lust is here refuted.
Anuccheda 136
That the Supreme Lord's pastimes with His affectionate consorts are completely different from the activities of material lust is again confirmed in these words of srimad-Bhagavatam (1.11.36):
uddama-bhava-pisunamala-valgu-hasa- vridavaloka-nihato madano 'pi yasam sammuhya capam ajahat pramadottamas ta yasyendriyam vimathitum kuhakair na sekuh
"Although the queens' beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant siva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord."
Here the word "madanah" means "the material demigod Cupid", "hasa-vridavaloka" means with affectionate, pure, and charming glances", and -nihatah" means "conquered by the power of the weapon that is the glory of those glances".The words sammuhya capam ajahat" are explained by these words:
bhru-pallavam dhanur apanga-tarangitani banah
"A beautiful girl's eyebrows are like a vine or like an archer's bow. Her sidelong glances are like waves, or like arrows shot from the bow of her eyebrows."
All of this means that the demigod Cupid has no power to use his weapons against the Supreme Lord's consorts. The word pramadottamah" here means "women filled with the bliss of the most exalted spiritual love". If some women, not possessing this exalted spiritual love, try to agitate the Supreme Lord's senses with sidelong glances or other kinds of trickery used in this world, these women will certainly fail. This is described here in the words "yasyendriyam vimathitum kuhakair na sekuh". This means that the Lord's desires become awakened only by pure spiritual love, and the Lord's activities are very different from those of an ordinary lusty man of this world.
Anuccheda 137
Materialistic persons cannot understand this truth of the Lord. This is described in these words of srimad-Bhagavatam (1.11.37):
tam ayam manyate loko hy asangam api sanginam atmaupamyena manujam vyaprnvanam yato 'budhah
"The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached."
Here the word "ayam lokah" means: "the people in general", "asaktam api" means "although not attached to the material modes of nature", atmaupamyena manujam vyaprnvanam manyate" means they think the Lord isa lusty material man like themselves", and "yato 'budhah" means "they think in this way because they are not intelligent".
Anuccheda 138
The reason why the Supreme Personality of Godhead is not attached to the material modes is given in these words of srimad- Bhagavatam (1.11.38):
etad isanam isasya prakrti-stho 'pi tad-gunaih na yujyate sadatma-sthair yatha buddhis tad-asraya
"This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities."
Here the words "prakrti-stho 'pi tad-gunaih na yujyate sada" mean "even when He descends to the material world the Supreme Personality of Godhead is never affected by the material modes", and "etad isanam isasya" means "that is the opulence of the Supreme Lord". In the last line of this verse an example is given. There the words "na yujyate yatha buddhis tad-asraya" mean "The Supreme Lord's consciousness is not like the consciousness of the conditioneed souls who have taken shelter of the material nature." These words may also be interpreted to mean: "the great devotees who have taken shelter of the Supreme Lord have a consciousness like Lords. Thus, even though they reside in the material world they are not influenced by the modes of material nature".
That the Supreme Personality of Godhead is always deatched from matter is confirmed by Uddhava in these words of srimad- Bhagavatam (3.3.19):
bhagavan api visvatma loka-veda-pathanugah kaman siseve dvarvatyam asaktah sankhyam asthitah
"Simultaneously, the Personality of Godhead enjoyed life in the city of Dvaraka, strictly in conformity with the Vedic customs of society. He was situated in detachment and knowledge, as enunciated by the Sankhya system of philosophy."
Anuccheda 139
Here someone may ask: "Do the Lord's consorts know the Lord possesses this great opulence of detachment? If they know, then their loev for Him in their confidential pastimes with Him would certainly be broken into pieces." Fearing that someone might spoeak these words, the author of srimad-Bhagavatam explains (srimad-Bhagavatam 1.11.39):
tam menire 'bala maudhyat strainam canuvratam rahah apramana-vido bhartur isvaram matayo yatha
"The simple and delicate women truly thought that Lord sri Krsna, their beloved husband, followed them and was dominated by them. They were unaware of the extent of the glories of their husband, as the atheists are unaware of Him as the supreme controller."
Here the word "isvaram" means "even though He is the Supreme Personality of Godhead", "rahah" means in confidential pastimes", "maudhyat" means bewildered by love for Him", "apramana-vido bhartuh" means "unaware of their husband's true opulences and powers", "strainam canuvratam menire" means "they thought He weas controlled by women, a follower of women". This idea they have is not the truth. Here the words "matayo yatha" mean "this idea was created by the desire born of their love for Him". The Supreme Lord appears before His devotees in the way they desire Him to appear. This is confirmed by the Lord HImself in these words of Bhagavad-gita (4.11):
ye yatha mam. . .
"All of them, as they surrender unto Me, I reward accordingly."
This is also confirmed by the following words of srimad- Bhagavatam (10.14.2):
sveccha-mayasya. . .
"O Lord, Your appearance as a cowherd child is for the benefit of the devotees, to fulfill their desires."
srimad-Bhagavatam 1.11.39 quoted in this anuccheda was spoken by srila Suta Gosvami.
Anuccheda 140
That the Lord's consorts did not understand the truth about their husband is confirmed by the following words of srimad- Bhagavatam (10.61.2):
grhad anapagam viksya raja-putryo 'cyutam sthitam prestham nyamamsata svam svam na tat-tattva-vidah striyah
"Because each of these princesses saw that Lord Acyuta never left her palace, each thought herself the Lord's favorite. These women did not understand the truth about Him."
Here the words "prestham nyamamsata svam svam" mean "each one thought herself the most dear", and "na tat-tattva-vidah" means "each one thinking herself the most dear, they did not understand the truth."
Anuccheda 141
Here someone may ask: "If He is always spiritually satisfied in Himself, why does the Supreme Personality of Godhead love His wives?" To this question the answer is given: The Lord does not love like an ordinary husband or lover in the material world. His love is completely pure. This truth is described in the following words of srimad-Bhagavatam (10.61.3):
carv-abja-kosa-vadanayata-bahu-netra- sa-prema-hasa-rasa-viksita-valgu-jalpaih sammohita bhagavato na mano vijetum svair vibhramaih samasakan vanita vibhumnah
"The Supreme Lord's wives were fully enchanted by His lovely, lotuslike face, His long arms, and large eyes, His loving glances imbued with laughter, and His charming talks with them. But with all their charms these ladies could not conquer the mind of the all-powerful Lord."
In this verse the word "sa-prema" means with Lord Krsna's love for His wives". One of the many definitions of the word "vanitah" is given in the following words:
vanita janitatyartha- nuragayam ca yositi
"The word `vanita' means `a very affectionate woman'."
In this verse the Lord's love for His queens is revealed. Still, the Lord's wives did not have the power to conquer the Lord with their charms.
Srila Jiva Gosvami's
Sri Priti-sandarbha
His charming talks with them. But with all their charms these ladies could not conquer the mind of the all-powerful Lord."
In this verse the word "sa-prema" means with Lord Krsna's love for His wives". One of the many definitions of the word "vanitah" is given in the following words:
vanita janitatyartha- nuragayam ca yositi
"The word `vanita' means `a very affectionate woman'."
In this verse the Lord's love for His queens is revealed. Still, the Lord's wives did not have the power to conquer the Lord with their charms.
Prīti · Sanskrit §167 · English §142
Source[१६७] अथ तत्-प्रीतिमयो रौद्र-रसः । तत्रालम्बनस् तत्-प्रीति-मय-क्रोधस्य विषयः श्री-कृष्णस् तद्-आधारस् तत्-प्रिय-जनश् च । तस्य विषयश् चेत् तद्-धितस् तद्-अहितः स्वाहितो वा भवति तद्-आदि पूर्ववत् तत्-प्रीतेर् विषयत्वेन तस्यैव मूलम् आलम्बनत्वम् । अन्ये तु क्रोधांश-मात्रस्य बहिरङ्गालम्बनाः । तत्र प्रमादादिना श्री-कृष्णात् सख्या अत्याहिते सख्याः क्रोध-विषयः श्री- कृष्णः । तेन बध्वादीनाम् अवगते सङ्गमे वृद्धादीनां च स एव । अथ तद्-धितश् च प्रमादेन तद्-अनवेक्षणाद् अन्यस्य क्रोध-विषयः स्यात् । तद्- अहितो दैत्यादिः । स्वाहितस् तु स्वस्य तत्-सम्बन्ध-बाधकः । अथोद्दीपनाः क्रोध-विषयस्यावज्ञादयः । अनुभावाः हस्त-निष्पेषादयः । व्यभिचारिण आवेगादयः । स्थायी तत्-प्रीतिमयः क्रोधः । वृद्धायास् तत्- प्रीतिमयः क्रोधः । वृद्धयास् तत्-प्रीतिमयत्वं व्रज-जनत्वात् तदापि स्वाभाविक्याः प्रीतेर् अन्तर्भाव-मात्रेण अन्वेषां तद्-विकारत्वेन । तच् च तस्यैव मङ्गल-कामना-प्रायतया । तत्र पूर्वेषां त्रयाणाम् उदाहरणम् अन्यत्रान्वेष्यम् । उत्तरयोर् द्वयोस् तु यथा- ततः पाण्डु-सुताः क्रुद्धा मत्स्य-कैकय-सृञ्जयाः । उदायुधाः समुत्तस्थुः शिशुपाल-जिघांसवः ॥ [भ्प् १०.७४.४१] स्पष्टम् । ॥ १०.७४ ॥ श्री-शुकः ॥ १६७ ॥
[167] atha tat-prītimayo raudra-rasaḥ | tatrālambanas tat-prīti-maya-krodhasya viṣayaḥ śrī-kṛṣṇas tad-ādhāras tat-priya-janaś ca | tasya viṣayaś cet tad-dhitas tad-ahitaḥ svāhito vā bhavati tad-ādi pūrvavat tat-prīter viṣayatvena tasyaiva mūlam ālambanatvam | anye tu krodhāṃśa-mātrasya bahiraṅgālambanāḥ | tatra pramādādinā śrī-kṛṣṇāt sakhyā atyāhite sakhyāḥ krodha-viṣayaḥ śrī- kṛṣṇaḥ | tena badhvādīnām avagate saṅgame vṛddhādīnāṃ ca sa eva | atha tad-dhitaś ca pramādena tad-anavekṣaṇād anyasya krodha-viṣayaḥ syāt | tad- ahito daityādiḥ | svāhitas tu svasya tat-sambandha-bādhakaḥ | athoddīpanāḥ krodha-viṣayasyāvajñādayaḥ | anubhāvāḥ hasta-niṣpeṣādayaḥ | vyabhicāriṇa āvegādayaḥ | sthāyī tat-prītimayaḥ krodhaḥ | vṛddhāyās tat- prītimayaḥ krodhaḥ | vṛddhayās tat-prītimayatvaṃ vraja-janatvāt tadāpi svābhāvikyāḥ prīter antarbhāva-mātreṇa anveṣāṃ tad-vikāratvena | tac ca tasyaiva maṅgala-kāmanā-prāyatayā | tatra pūrveṣāṃ trayāṇām udāharaṇam anyatrānveṣyam | uttarayor dvayos tu yathā- tataḥ pāṇḍu-sutāḥ kruddhā matsya-kaikaya-sṛñjayāḥ | udāyudhāḥ samuttasthuḥ śiśupāla-jighāṃsavaḥ || [BhP 10.74.41] spaṣṭam | || 10.74 || śrī-śukaḥ || 167 ||
English translation
English witness · section(s) 142
Anuccheda 142
The charms of the Lord's wives are described in these words of srimad-Bhagavatam (10.61.4):
smayavaloka-lava-darsita-bhava-hari- bhru-mandala-prahita-saurata-mantra-saundaih patnyas tu sodasa-sahasram ananga-banair yasyendriyam vimathitum karanair na sekuh
"The arched eyebrows of these sixteen-thousand queens enchantingly expressed those ladies' secret intentions through coyly smiling sidelong glances. Thus their eyebrows boldly set forth conjugal messages. Yet even with these arrows of Cupid, and with other means as well, they could not agitate Lord Krsna's senses."
Even with flirting arrows of Cupid they could not agitate the Lord. Here the word "smaya" means "smiling", "bhava" means "intention", "bhru- mandala-prahita" means "sent from the eyebrows", saurata-mantra" means "mantras of love", and saundaih" means "bold". This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §168–169 · English §143
Source[१६८] तथा- मैतद्-विधस्याकरुणस्य नाम भूद्; अक्रूर इत्य् एतद् अतीव दारुणः । यो ऽसाव् अनाश्वास्य सु-दुःखितं जनं प्रियात् प्रियं नेष्यति पारम् अध्वनः ॥ [भ्प् १०.३९.२६] स्पष्टम् । ॥ १०.३९ ॥ श्री-गोप्यः ॥ १६८ ॥ [१६९] अथ तत्-प्रीतिमयो भयानक-रसः । तत्रालम्बनश् चिकीर्षित-तत्-पीडनाद् दारुणात् यत् तदीय-प्रीति-मयं भयं तस्य विषयश् श्री-कृष्णः । तद्- आधारस् तत्-प्रिय-जनश् च । किं च स्वस्य तद्-विच्छेदं कुर्वाणाद् यत् तादृशं भयं यच् च स्वापराध-कदर्थितान् श्री-कृष्णाद् एव वा स्यात् तस्य तस्य स्व- विषयकत्वेऽपि पूर्ववत् प्रीइतेर् विषयत्वात् श्री-कृष्ण एव मूलालम्बनः । भय-हेतुस् तूद्दीपन एव भवेत् । विभाव्यते हिस् रत्यादिर् यत्र [भ्प् २.१.१०] इति सप्तम्य्-अर्थत्वस्य पूर्वत्रैव व्याप्तेः । येनेति तृतीयार्थस्य तूत्तरत्रैव व्याप्तेश् च । स्व-विषयत्वे तु य एव विषयः स एवाधार इति भयांश-मात्र- विषयत्वेन पूर्ववद् बहिरङ्ग एवालम्बनोऽसौ । तद्-आधारत्वेन त्व् अन्तरङ्गोऽपि । अथोद्दीपनाः भीषण-भ्रू-कुट्याद्याः । अनुभावा मुख-शोषाद्याः । व्यभिचारिणश् चापल्याद्याः । स्थायी तत्-प्रीतिमयं भयम् । तद्-उदाहरणं च- (पगे ९२) जन्म ते मय्य् असौ पापो मा विद्यान् मधुसूदन । समुद्विजे भवद्-धेतोः कंसाद् अहम् अधीर-धीः ॥ [भ्प् १०.३.२९] अत्र विषयत्वेनैव हेतुत्वं न तु कारकान्तरत्वेन । ॥ १०.३ ॥ श्री-देवकी श्री-भगवन्तम् ॥ १६९ ॥
[168] tathā- maitad-vidhasyākaruṇasya nāma bhūd; akrūra ity etad atīva dāruṇaḥ | yo 'sāv anāśvāsya su-duḥkhitaṃ janaṃ priyāt priyaṃ neṣyati pāram adhvanaḥ || [BhP 10.39.26] spaṣṭam | || 10.39 || śrī-gopyaḥ || 168 || [169] atha tat-prītimayo bhayānaka-rasaḥ | tatrālambanaś cikīrṣita-tat-pīḍanād dāruṇāt yat tadīya-prīti-mayaṃ bhayaṃ tasya viṣayaś śrī-kṛṣṇaḥ | tad- ādhāras tat-priya-janaś ca | kiṃ ca svasya tad-vicchedaṃ kurvāṇād yat tādṛśaṃ bhayaṃ yac ca svāparādha-kadarthitān śrī-kṛṣṇād eva vā syāt tasya tasya sva- viṣayakatve'pi pūrvavat prīiter viṣayatvāt śrī-kṛṣṇa eva mūlālambanaḥ | bhaya-hetus tūddīpana eva bhavet | vibhāvyate his ratyādir yatra [BhP 2.1.10] iti saptamy-arthatvasya pūrvatraiva vyāpteḥ | yeneti tṛtīyārthasya tūttaratraiva vyāpteś ca | sva-viṣayatve tu ya eva viṣayaḥ sa evādhāra iti bhayāṃśa-mātra- viṣayatvena pūrvavad bahiraṅga evālambano'sau | tad-ādhāratvena tv antaraṅgo'pi | athoddīpanāḥ bhīṣaṇa-bhrū-kuṭyādyāḥ | anubhāvā mukha-śoṣādyāḥ | vyabhicāriṇaś cāpalyādyāḥ | sthāyī tat-prītimayaṃ bhayam | tad-udāharaṇaṃ ca- (page 92) janma te mayy asau pāpo mā vidyān madhusūdana | samudvije bhavad-dhetoḥ kaṃsād aham adhīra-dhīḥ || [BhP 10.3.29] atra viṣayatvenaiva hetutvaṃ na tu kārakāntaratvena | || 10.3 || śrī-devakī śrī-bhagavantam || 169 ||
English translation
English witness · section(s) 143
Anuccheda 143
Describing Lord Ramacandra's pastimes, srimad-Bhagavatam (9.10.11) explains:
stri-sanginam gatim iti prathayams cakara
"Lord Ramacandra showed by His personal example the condition of a person attached to women."
These words mean: "He showed by His personal example the condition of a person attached to women." It is also said in that chapter of srimad-Bhagavatam (9.10.55):
premanuvrttya silena prasrayavanata sati bhiya hriya ca bhava-jna bhartuh sitaharan manah
"Mother Sita was very submissive, faithful, shy, and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord."
It is said in the following chapter of srimad-Bhagavatam (9.11.16):
tac chrutva bhagavan ramo rundhann api dhiya sucah smarams tasya gunams tams tan nasaknod roddhum isvarah
"After hearing the news of Mother Sita's entering the earth, the Supreme Personality of Godhead was certainly aggrieved. ASlthough He is the Supreme Personality of Godhead, upon remembering the exalted qualities of Mother Sita, He could not check His grief in transcendental love."
The truth is that Lord Rama was actually controlled by Mother Sita's pure spiritual love and devotion. However, He externally acted in the way a lusty conditioned soul acts. He acted in that way to teach renunciation to the people in general. The need for renunciation is described in the next verse of srimad-Bhagavatam (9.11.17):
stri-pum-prasanga etadrk sarvatra trasam-avahah
"The attraction between man and woman, or male and female, always exists everywhere, making everyone always fearful. Such feelings are present even among the controllers like Brahma and Lord siva and is the cause of fear for them, what to speak of others who are attached to household life in this material world."
Thus Lord Rama's pastimes have two purposes (1. to show His love to His devotees and 2. to teach the people in general the path of renunciation). In this way the Lord's pastimes bring auspiciousness to all kinds of people. What seems on the surface to be material lust is in truth spiritual love for His devotee. Thus there is no defect in the Lord's actions. That the Supreme Lord is motivated by spiritual love and not by material lust is described in this verse of (srimad-Bhagavatam (10.59.43):
reme ramabhir nija-kama-samplutah. . .
"Although fully satisfied within Himself, Lord Krsna enjoyed with His pleasing wives, and like an ordinary husband He carried out His household duties.
This truth is also described in these words of srimad- Bhagavatam (10.33.25):
sa satya-kamo 'nuratabala-ganah. . .
"Although the gopis were firmly attached to Lord Krsna, whose desires ar always fulfilled, the Lord was not internally affected by any mundane sex desire. Still, to perform His pastimes the Lord took advantage of all those moonlit autumn nights, which inspire poetic descriptions of transcendental affairs."
Although He is equal to everyone, the Lord especially loves His devotees. Lord Krsna Himself confirms these in these words of Bhagavad-gita (9.29):
samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah ye bhajanti tu mam bhaktya mayi te tesu capy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion si a friend, is in Me, and I am a friend to Him."
When, in His humanlike form, the Supreme Personality of Godhead enjoys loving pastimes with His devotees, it is sometimes seen that He becomes bewildered, that He is no longer all-knowing. That bewilderment is a virtue on His part. That bewilderment makes His pastimes more sweet. Therefroe, because that bewilderment brings to the wise devotees the bliss of spiritual love, that bewilderment is not a fault. Indeed, the Lord voluntarily accepts that bewilderment for that purpose. An example of the Lord being all-knowing is given in these words of srimad-Bhagavatam (10.12.25-26):
rakso viditvakhila-bhuta-hrt-sthitah svanam niroddhum bhagavan mano dadhe tavat pravistas tv asurodarantaram
"The Supreme Personality of Godhead, sri Krsna, who is situated as antaryami, the Supersoul, in the core of everyone's heart, heard the boys talking among themselves about the artificial python. Unknown to them, it was actually Aghasura, a demon who had appeared as a python. Krsna, knowing this, wanted to forbid His associates to enter the demon's mouth. "In the meantime, while Krsna was considering how to stop them, all the cowherd boys entered the mouth of the demon. The demon, however, did not swallow them, for he was thinking of his own relatives who had been killed by Krsna and was just waiting for Krsna to enter his mouth."
An example of the Lord voluntarily accepting bewilderment is seen in these words of srimad-Bhagavatam (10.13.16):
tato vatsan adrstvaitya. . .
Thereafter, when Krsna was unable to find the calves, He returned to the bank of the river, but there He was also unable to see the cowherd boys. Thus He began to search for both the calves and the boys, as if He could not understand what had happened."
This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §170 · English §144
Source[१७०] तथा शङ्खचूड-दौरात्म्ये- क्रोशन्तं कृष्ण रामेति विलोक्य स्व-परिग्रहम् ॥ [भ्प् १०.३४.२७] इति । स्पष्टम् । ॥ १०.३४ ॥ श्री-शुकः ॥ १७० ॥
[170] tathā śaṅkhacūḍa-daurātmye- krośantaṃ kṛṣṇa rāmeti vilokya sva-parigraham || [BhP 10.34.27] iti | spaṣṭam | || 10.34 || śrī-śukaḥ || 170 ||
English translation
English witness · section(s) 144
Anuccheda 144
If He does not wish to be bewildered, the Supreme Personality of Godhead will not be bewildered. This is seen in the description of the magical powers of the demon salva in these words of srimad-Bhagavatam (10.77.30-31):
evam vadanti rajarse rsayah ke ca nanvitah
kva soka-mohau sneho va bhayam va ye 'jna-sambhavah kva cakhandita-vijnana- jnanaisvaryas tv akhanditah. . .
"Such ios the account given by some sages, O wise king, but those who speak in this illogical way are contradicting themselves, having forgotten their own previous statements. "How can lamentations, bewilderment, material affection, or fear, all born out of ignorance, be ascibed to the infinte Supreme Lordeee, whose perception, knowledge, and power are all similarly infinite?"
This verse askes: "How can lamentation and other like qualities, which are all born from ignorance, be manifest in the Supreme Lord?".This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §171 · English §145
Source[१७१] अतः (अथ) क्षमस्वाच्युत मे रजो-भुवो ह्य् अजानतस् त्वत्-पृथगीश-मानिनः । अजावलेपान्धतमोऽन्धचक्षुष एषोऽनुकम्प्यो मयि नाथवान् इति ॥ [भ्प् १०.१४.१०] स्पष्टम् । ॥ १०.१४ ॥ ब्रह्मा श्री-भगवन्तम् ॥ १७१ ॥
[171] ataḥ (atha) kṣamasvācyuta me rajo-bhuvo hy ajānatas tvat-pṛthagīśa-māninaḥ | ajāvalepāndhatamo'ndhacakṣuṣa eṣo'nukampyo mayi nāthavān iti || [BhP 10.14.10] spaṣṭam | || 10.14 || brahmā śrī-bhagavantam || 171 ||
English translation
English witness · section(s) 145
Anuccheda 145
When the Lord does manifest lamentation or other like emotions it is because He is controlled by the love of His devotee. An examples is seen in this description of Lord Ramacandra's pastimes in srimad-Bhagavatam (9.11.16):
tac chrutva bhagavan ramah. . .
"After hearing the news of Mother Sita's entering the earth, the Supreme Personality of Godhead was certainly aggrieved. ASlthough He is the Supreme Personality of Godhead, upon remembering the exalted qualities of Mother Sita, He could not check His grief in transcendental love."
Another example is seen in this description of the Lord's pastimes with Sudama brahmana in srimad-Bhagavatam (10.80.19):
sakhyuh priyasya viprarseh. . .
" 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."
Another example is seen in these words of srimad-Bhagavatam (1.8.31):
gopy adade tvayi krtagasi dama tavad ya te dasasru-kalilanjana-sambhramaksam vaktram niniya bhaya-bhavanaya sthitasya sa mam vimohayati bhir api yad bibheti
"My dear Krsna, Yasoda took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me."
Here it is said that fear personified is afraid of the Lord. In this way the Lord has all glory, power, opulence, and knowledge. He is never truly afraid. In the same way He is never truly bewildered. Even so, in this pastime fear entered His heart (bhaya-bhavanaya sthitasya). This verse was spoken by Queren Kunti to the Supreme Personality of Godhead.