Prīti · Sanskrit §172 · English §146
Source[१७२] अथ तन्-मयो बीभत्स-रसः । अत्रापि अन्य-जुगुप्सायास् तत्-प्रीतिमयत्वेन पूर्ववत् तत्-प्रीति-विषयत्वाच् छ्री-कृष्ण एव मूलालम्बनः । तद्-आधारस् तत्- प्रिय-जनश् च । जुगुप्सा-मात्रांशस्य विषयोऽन्यस् तु बहिरङ्गालम्बनः । उद्दीपना अन्य-गतामेध्यतादयः । अनुभावाः निष्ठीवनादयः । व्यभिचारिणो विषादादयः । स्थायी च तत्-प्रीति-मयी जुगुप्सा । उदाहरणं च त्वक्-श्मश्रू-रोम-नख-केश-पिनद्धम् [भ्प् १०.६०.४५] इत्य् आदिकम् । श्री- रुक्मिणी-वाक्यम् एव । अथ तन्-प्रीति-मयः करुण-रसः । तत्रालम्बनः केवल-बन्धु-भाव- मय-प्रेम्णानिष्ठाप्तिपदतावेद्यत्वेन तत्-प्रीतिमय-करुणा-विषयः श्री- कृष्णस् तद्-आधारस् तत्-प्रियश् च । उद्दीपनास् तत्-कर्म-गुण-रूपाद्याः । अनुभावा मुख-शोष-विलापाद्याः । व्यभिचारिणो जाड्य-निर्वेदादयः । स्थायी च तत्-प्रीति-मयः शोकः । उदाहरणं च- अन्तर् ह्रदे भुजगभोगपरीतम् आरात् कृष्णं निरीहम् उपलभ्य जलाशयान्ते । गोपांश् च मूढधिषणान् परितः पशूंश् च सङ्क्रन्दतः परमकश्मलम् आपुर् आर्ताः ॥ [भ्प् १०.१६.१९] स्पष्टम् । ॥ १०.१६ ॥ श्री-शुकः ॥ १७२ ॥
[172] atha tan-mayo bībhatsa-rasaḥ | atrāpi anya-jugupsāyās tat-prītimayatvena pūrvavat tat-prīti-viṣayatvāc chrī-kṛṣṇa eva mūlālambanaḥ | tad-ādhāras tat- priya-janaś ca | jugupsā-mātrāṃśasya viṣayo'nyas tu bahiraṅgālambanaḥ | uddīpanā anya-gatāmedhyatādayaḥ | anubhāvāḥ niṣṭhīvanādayaḥ | vyabhicāriṇo viṣādādayaḥ | sthāyī ca tat-prīti-mayī jugupsā | udāharaṇaṃ ca tvak-śmaśrū-roma-nakha-keśa-pinaddham [BhP 10.60.45] ity ādikam | śrī- rukmiṇī-vākyam eva | atha tan-prīti-mayaḥ karuṇa-rasaḥ | tatrālambanaḥ kevala-bandhu-bhāva- maya-premṇāniṣṭhāptipadatāvedyatvena tat-prītimaya-karuṇā-viṣayaḥ śrī- kṛṣṇas tad-ādhāras tat-priyaś ca | uddīpanās tat-karma-guṇa-rūpādyāḥ | anubhāvā mukha-śoṣa-vilāpādyāḥ | vyabhicāriṇo jāḍya-nirvedādayaḥ | sthāyī ca tat-prīti-mayaḥ śokaḥ | udāharaṇaṃ ca- antar hrade bhujagabhogaparītam ārāt kṛṣṇaṃ nirīham upalabhya jalāśayānte | gopāṃś ca mūḍhadhiṣaṇān paritaḥ paśūṃś ca saṅkrandataḥ paramakaśmalam āpur ārtāḥ || [BhP 10.16.19] spaṣṭam | || 10.16 || śrī-śukaḥ || 172 ||
English translation
English witness · section(s) 146
Anuccheda 146
The Supreme Lord is independent only when He is away from His devotees. He Himself affirms in srimad-Bhagavatam (9.4.63):
aham bhakta-paradhinah. . .
"I am completely under the control of My devotees. Indeed, i am not at all independent."
The Supreme Personality of Godhead enjoys great pleasure in His pastime of herding the cows and in other like pastimes. On the pretext of herding the cows He enjoys many blissful pastimes. Something of these pastimes is described in these words of srimad-Bhagavatam (10.18.2-3):
vraje vikridator evam gopala-cchadma-mayaya grismo namartur abhavan nati-preyan charirinam
"While Krsna and Balarama were thus enjoying life in Vrndavana in the guise of ordinary cowherd boys, the summer season gradually appeared. This season is not very pleasing to embodied souls."
sa ca vrndavana-gunair vasnta iva laksitah
"Nevertheless, because the Supreme Personality of Godhead was personally staying in Vrndavana along with Balarama, summer manifested the qualities of spring. Such are the features of the land of Vrndavana."
These two verses affirm that in teh Supreme Personality of Godhead's pastimes there is no suffering. In thwse verses the word "chadma" means "pretext", "maya" means "cheating", "Thus, on the pretext of protecting the cows, Krsna and Balarama enjoyed many pastimes. In the morning they left Vraja village and went to the forest on the pretext of herding the cows. In this way they cheated the people of Vraja, for actually They went to the forsest of Their own will to enjoy pastimes as They liked. That is the meaning here. When They returned home in the evening They enjoyed still other pastimes. In the second of these verses it is affirmed that time never brinsg unhappiness to the Supreme Personality of Godhead. Neither does any place bring unhappiness to Him. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §173 · English §147
Source[१७३] अथ कृष्ण-प्रीतिमतो जनस्य च यद्य् अन्योऽपि तत्-कृपा-हीनो जनः शोचनीयो भवति तदा तत्रापि तन्-मय एव करुणः स्यात् । यथा- न ते विदुः स्वार्थ-गतिं हि विष्णुं दुराशया ये बहिर्-अर्थ-मानिनः । अन्धा यथान्धैर् उपनीयमानास् ते ऽपीश-तन्त्र्याम् उरु-दाम्नि बद्धाः ॥ [भ्प् ७.५.३१] स्पष्टम् । ॥ ७.५ ॥ श्री-प्रह्लादो गुरु-पुत्रम् ॥ १७३ ॥
[173] atha kṛṣṇa-prītimato janasya ca yady anyo'pi tat-kṛpā-hīno janaḥ śocanīyo bhavati tadā tatrāpi tan-maya eva karuṇaḥ syāt | yathā- na te viduḥ svārtha-gatiṃ hi viṣṇuṃ durāśayā ye bahir-artha-māninaḥ | andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ || [BhP 7.5.31] spaṣṭam | || 7.5 || śrī-prahlādo guru-putram || 173 ||
English translation
English witness · section(s) 147
Anuccheda 147
In His childhood pastimes the Supreme Lord abandons His gravity and calmness and becomes restless and mischievous. As was previously described in relation to bewilderment and other like things, this is not a defect for the Lord. The Lord's childhood restlessness and mischief are described in these words of srimad- Bhagavatam (10.8.29):
vatsan muncan kvacid asamaye. . .
"Our dear friend Yasoda, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatavble curd, butter, and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won't take any more, He breaks the pots. Sometimes, if He gets no opportunity to stral butter and milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when they begin crying, Krsna will go away."
The Supreme Personality of Godhead delights His devotees and the people of the world. This is described in these words of srimad-Bhagavatam (3.3.20-21):
snigdha-smitavalokena vaca piyusa-kalpaya ca ritre nanavadyena sri-niketena catmana
"He was there in His transcendental body, the residence of the goddess of fortune, with His usual gentle and sweetly smiling face, His nectarean words and His flawless character.
imam lokam amum caiva ramayan sutaram yadun reme ksanadaya datta- ksana-stri-ksana-sauhrdah
"The Lord enjoyed His pastimes, both in this world and in other worlds [higher planets], specifically in the association of the Yadu dynasty. At leisure hours offered by night, He enjoyed the friendship of conjugal love with women."
Here the words "datta-ksana-stri-ksana- sauhrdah" mean "At leisure hours offered by night, He enjoyed a festival of the friendship of conjugal love with women." This verse was spoken by sriman uddhava.
Prīti · Sanskrit §174 · English §148
Source[१७४] किं च, त एव विस्मयादयो यदि श्री-कृष्णाधारा भवन्ति त एव तत्-प्रीति- मय-चित्तेषु सञ्चरन्ति, तदापि तत्-प्रीति-मयाद्भुत-रसादयो भवन्ति । यथा - अहो अमी देव-वरामरार्चितम् [भ्प् १.१५.५] इत्य् आदिषु अजात-प्रीतीनां तु तत्-सम्बन्धेन ये विस्मयादयो भावास् तदीय-रमाश् च दृश्यन्ते तेऽत्र तद्-अनुकारिण एव ज्ञेयाः । अथ रसानाम् आभास-तापत्यादि-ज्ञानायाश्रय-नियमः परस्परं व्यवहारोऽप्य् उद्दिश्यते । तत्र आश्रय-नियमः श्री-कृष्ण-सम्बन्धानुरूप एव । यथा पित्रादिषु प्राकृतस्य वात्सल्यस्याश्रयत्वं नियतम् । तथा मुख्यानां पञ्चानां मिथो व्यवहारस् तद्-आश्रयाणां जनानाम् इव स च कुलीन-लोकत एवावगन्तव्यः । ततो येषां यैर् मिलित्वा नर्म-विहारादौ यथा सङ्कोचार्हता । तदीयानां रसानां तदीयै रसैर् अपि मिलने तथा तद्- अर्हता । यथा न, तथा (पगे ९४) न यथोल्लासस् तथोल्लास इति । यथा तत्- प्रेयस्यादीनां तद्-वत्सलादिभिस् तद्-आदिकम् । अथ गुणानां सप्तानाम् अपि रसानां तेषु मुख्येषु पञ्चसु प्रतीपत्वम् उदासीनत्वम् अनुगामित्वं च यथायुक्तम् अवगन्तव्यम् । यथा हास्यस्य वियोगात्मकेषु भक्तिमयादिषु चतुर्षु प्रतीपत्वम् । शान्त उदासीनत्वं, अन्यत्रानुगामित्वम् इत्य् आदि । अथ गौणानां गौणैर् अपि वैर-माध्यस्थ-मैत्राणि ज्ञेयानि । यथा हास्यस्य करुण-भयानकौ वैरिणौ । वीरादयो मध्यस्थाः । अद्भुतो मित्रम् इत्य् आदि । एवं तेषु द्वादशस्व् अपि स्थायिनां सञ्चारिणाम् अनुभावानां विभावानां विषयान्तर-गत-भावादीनाम् अपि प्रतीपत्वौदासीन्यानुगामित्वानि विवेचनीयानि । तद् एवं स्थिते श्री-कृष्ण- सम्बन्धिषु जनेषु काव्येषु च रसस्यायोग्य-रसान्तरादि-सङ्गत्या बाध्यमानास्वाद्यत्वम् आभासत्वम् । यत्र तु तत्-सङ्गतिर् भङ्गि-विशेषेण योग्यस्य स्थायिन उत्कर्षाय भवति तत्र रसोल्लास एव । केनाप्य् अयोग्यस्योत्कर्षे तु रसाभासस्यैवोल्लास इति । अथ तत्र मुख्यस्य मुख्य-सङ्गत्य्-आभासित्वं, यथा- स वै किलायं पुरुषः पुरातनो य एक आसीद् अविशेष आत्मनि । [भ्प् १.१०.२१] इति । नूनं व्रत-स्नान-हुतादिनेश्वरः समर्चितो ह्य् अस्य गृहीत-पाणिभिः । पिबन्ति याः सख्य् अधरामृतं मुहुर् व्रज-स्त्रियः सम्मुमुहुर् यद्-आशयाः ॥ [भ्प् १.१०.२८] इत्य् आद्य्-अन्तम् । ज्ञान-विवेकादि-प्रकाशेनात्र हि शान्त एवोपक्रान्तः । उपसंहृतश् चोज्ज्वलः । तेन चास्य वस्तलेनैव मिलने सङ्कोच एवेति परस्परम् अयोग्य- सङ्गत्याभास्यते । अत्र समाधीयते चान्यैः । स वै किल इत्य् आदिकम् अन्यासां वाक्यम् । नूनम् इत्य् आदिकं त्व् अन्यासाम् । एवंविधा वदन्तीनाम् [भ्प् १.१०.३१] इत्य् आदि श्री-सूत-वाक्यं च सर्वानन्दन-परम् एवेति । ॥ १.१० ॥ कौरवेन्द्र-पुर-स्त्रियः ॥ १७४ ॥
[174] kiṃ ca, ta eva vismayādayo yadi śrī-kṛṣṇādhārā bhavanti ta eva tat-prīti- maya-citteṣu sañcaranti, tadāpi tat-prīti-mayādbhuta-rasādayo bhavanti | yathā - aho amī deva-varāmarārcitam [BhP 1.15.5] ity ādiṣu ajāta-prītīnāṃ tu tat-sambandhena ye vismayādayo bhāvās tadīya-ramāś ca dṛśyante te'tra tad-anukāriṇa eva jñeyāḥ | atha rasānām ābhāsa-tāpatyādi-jñānāyāśraya-niyamaḥ parasparaṃ vyavahāro'py uddiśyate | tatra āśraya-niyamaḥ śrī-kṛṣṇa-sambandhānurūpa eva | yathā pitrādiṣu prākṛtasya vātsalyasyāśrayatvaṃ niyatam | tathā mukhyānāṃ pañcānāṃ mitho vyavahāras tad-āśrayāṇāṃ janānām iva sa ca kulīna-lokata evāvagantavyaḥ | tato yeṣāṃ yair militvā narma-vihārādau yathā saṅkocārhatā | tadīyānāṃ rasānāṃ tadīyai rasair api milane tathā tad- arhatā | yathā na, tathā (page 94) na yathollāsas tathollāsa iti | yathā tat- preyasyādīnāṃ tad-vatsalādibhis tad-ādikam | atha guṇānāṃ saptānām api rasānāṃ teṣu mukhyeṣu pañcasu pratīpatvam udāsīnatvam anugāmitvaṃ ca yathāyuktam avagantavyam | yathā hāsyasya viyogātmakeṣu bhaktimayādiṣu caturṣu pratīpatvam | śānta udāsīnatvaṃ, anyatrānugāmitvam ity ādi | atha gauṇānāṃ gauṇair api vaira-mādhyastha-maitrāṇi jñeyāni | yathā hāsyasya karuṇa-bhayānakau vairiṇau | vīrādayo madhyasthāḥ | adbhuto mitram ity ādi | evaṃ teṣu dvādaśasv api sthāyināṃ sañcāriṇām anubhāvānāṃ vibhāvānāṃ viṣayāntara-gata-bhāvādīnām api pratīpatvaudāsīnyānugāmitvāni vivecanīyāni | tad evaṃ sthite śrī-kṛṣṇa- sambandhiṣu janeṣu kāvyeṣu ca rasasyāyogya-rasāntarādi-saṅgatyā bādhyamānāsvādyatvam ābhāsatvam | yatra tu tat-saṅgatir bhaṅgi-viśeṣeṇa yogyasya sthāyina utkarṣāya bhavati tatra rasollāsa eva | kenāpy ayogyasyotkarṣe tu rasābhāsasyaivollāsa iti | atha tatra mukhyasya mukhya-saṅgaty-ābhāsitvaṃ, yathā- sa vai kilāyaṃ puruṣaḥ purātano ya eka āsīd aviśeṣa ātmani | [BhP 1.10.21] iti | nūnaṃ vrata-snāna-hutādineśvaraḥ samarcito hy asya gṛhīta-pāṇibhiḥ | pibanti yāḥ sakhy adharāmṛtaṃ muhur vraja-striyaḥ sammumuhur yad-āśayāḥ || [BhP 1.10.28] ity ādy-antam | jñāna-vivekādi-prakāśenātra hi śānta evopakrāntaḥ | upasaṃhṛtaś cojjvalaḥ | tena cāsya vastalenaiva milane saṅkoca eveti parasparam ayogya- saṅgatyābhāsyate | atra samādhīyate cānyaiḥ | sa vai kila ity ādikam anyāsāṃ vākyam | nūnam ity ādikaṃ tv anyāsām | evaṃvidhā vadantīnām [BhP 1.10.31] ity ādi śrī-sūta-vākyaṃ ca sarvānandana-param eveti | || 1.10 || kauravendra-pura-striyaḥ || 174 ||
English translation
English witness · section(s) 148
Anuccheda 148
That the Supreme Personality of Godhead delights His devotees is also described in these words of srimad-Bhagavatam (10.23.37):
evam lila-nara-vapuh. . .
"Thus the Supreme Lord, appearing like a human being to perform His pastimes, imitated the ways of human society. He enjoyed pleasing His cows, cowherd boyfriends, and cowherd girlfriends with His beauty, words, and actions."
What more need be said of how the Lord delights His devotees? However, the demons are not delighted by the Lord or the devotees. The reason why is given in these words of srimad- Bhagavatam (4.3.21):
papacyamanena hrdaturendriyah samrddhibhih purusa-buddhi-saksinam akalpa esam adhirodhum anjasa param padam dvesti yathasura harim
"One who is conducted by false ego and thus always distressed, both mentally and sensually. cannot tolerate the opulence of self-realized persons. Being unable to rise to the standard of self-realization, he envies such persons as much as demons envy the Supreme Personality of Godhead."
The meaning of this verse is clear. This verse was spoken by Lord siva.
Prīti · Sanskrit §175–176 · English §149
Source[१७५] तथा- अथाभजे त्वाखिल-पूरुषोत्तमं गुणालयं पद्म-करेव लालसः । अप्य् आवयोर् एक-पति-स्पृधोः कलिर् न स्यात् कृत-त्वच्-चरणैक-तानयोः ॥ जगज्-जनन्यां जगद्-ईश वैशसं स्याद् एव यत्-कर्मणि नः समीहितम् करोषि फल्ग्व् अप्य् उरु दीन-वत्सलः स्व एव धिष्ण्ये ऽभिरतस्य किं तया ॥ [भ्प् ४.२०.२७-२८] इत्य् आदि । अत्र दास-भावाख्य-भक्ति-मयस्य प्रकृतत्वेन योग्यस्य तद्-अयोग्योज्ज्वल- सङ्गत्याभासितत्वम् । तत्र दास-भावस् तत्-प्रकरण-सिद्ध एव । उज्ज्वल- सङ्गतिश् च पद्म-करेव लालस इत्य् आदिनावगम्यते । अत्र समाधानं च । न खल्व् अस्य तद्वत् कान्त-भाव-वासना जाता किन्तु भक्ति-वासनैव । दृष्टान्तस् तत्र तस्या भक्त्य्-अंश एव । तया स्पर्धा तु तत्-परम- कृपोन्नद्धत्वेन वीराख्य-दासतां प्राप्तस्य नायोग्येति । अन्ये त्व् एवं मन्यन्ते । तत् खलु तदीय-दीन-विषयक-कृपा-सूचक-स्व-प्रेम-वचन- विनोद-मात्रं, न तु लक्ष्मी-स्पर्धावहम् । करोषि फल्ग्व् अप्य् उरु दीन- वत्सलः [भ्प् ४.२०.२८] इति स्वस्मिंस् तुच्छत्व-मननात् । एवं श्री-त्रिविक्रमेण बलि-शिरसि चरणेऽर्पिते नेमं विरिञ्चो लभते प्रसादम् [भ्प् ८.२३.६] इति श्री- प्रह्लाद-वाक्यम् अपि दृष्टम् । श्री-नृसिंह-कृपायां स्वानुकम्पायाम् अपि - क्वाहं रजः-प्रभव ईश तमो ऽधिके ऽस्मिन् जातः सुरेतर-कुले क्व तवानुकम्पा । न ब्रह्मणो न तु भवस्य न वै रमाया यन् मे ऽर्पितः शिरसि पद्म-करः प्रसादः ॥ [भ्प् ७.९.२६] अत्र ब्रह्मादेर् अधुना विद्यमानस्यापि ममैव शिरसीत्य् अर्थः । अत उभयत्रापि तत्-तद्-अवतार-समयापेक्षयैव तादृश-प्रसादाभावो विवक्षित इति ज्ञेयम् । ॥ ४.२० ॥ पृथुः श्री-विष्णुम् ॥ १७५ ॥ (पगे ९४) [१७६] तथा श्री-वसुदेवादीनाम् अपि पित्रादित्वेन वात्सल्यस्य तद्-अयोग्य-भक्ति- मय-सङ्गत्य्-आभासितत्वं तत्र तत्र दृश्यते । तत्र समाधानं चाग्रे । अथ बलदेवादाव् इत्य् आदौ चिन्त्यम् । मनसो वृत्तयो नःय् स्युः [भ्प् १०.४७.६६] इत्य् आदिकानि श्री-व्रजेश्वरादि-वाक्यानि तु न तादृशानि । अभिप्राय-विशेषेण वत्सल-रसस्यैव पुष्टतया स्थापयिष्यमाणत्वात् । तथा- किम् अस्माभिर् अनिर्वृत्तं देव-देव जगद्-गुरो । भवता सत्य-कामेन येषां वासो गुरोर् अभूत् ॥ [भ्प् १०.८०.४४] इत्य् आदि । अथ सख्यमयस्यैश्वर्य-ज्ञान-संवलित-भक्ति-मय- सङ्गमेनाभासीकृतिः । अस्य श्रीदाम-विप्रस्य सख्यं हि कृष्णस्यासीत् सखा कश्चित् [भ्प् १०.८०.६] इत्य् आदिना, कथयञ्चक्रतुः [भ्प् १०.८०.२७] इत्य् आदौ, करौ गृह्य परस्परम् इत्य् अनेन च प्रकृतं दृश्यते इति । अत्र च समाधानं श्री- बलदेवादिवद् एव चिन्त्यम् । ॥ १०.८० ॥ श्री-शुकः ॥ १७६ ॥
[175] tathā- athābhaje tvākhila-pūruṣottamaṃ guṇālayaṃ padma-kareva lālasaḥ | apy āvayor eka-pati-spṛdhoḥ kalir na syāt kṛta-tvac-caraṇaika-tānayoḥ || jagaj-jananyāṃ jagad-īśa vaiśasaṃ syād eva yat-karmaṇi naḥ samīhitam karoṣi phalgv apy uru dīna-vatsalaḥ sva eva dhiṣṇye 'bhiratasya kiṃ tayā || [BhP 4.20.27-28] ity ādi | atra dāsa-bhāvākhya-bhakti-mayasya prakṛtatvena yogyasya tad-ayogyojjvala- saṅgatyābhāsitatvam | tatra dāsa-bhāvas tat-prakaraṇa-siddha eva | ujjvala- saṅgatiś ca padma-kareva lālasa ity ādināvagamyate | atra samādhānaṃ ca | na khalv asya tadvat kānta-bhāva-vāsanā jātā kintu bhakti-vāsanaiva | dṛṣṭāntas tatra tasyā bhakty-aṃśa eva | tayā spardhā tu tat-parama- kṛponnaddhatvena vīrākhya-dāsatāṃ prāptasya nāyogyeti | anye tv evaṃ manyante | tat khalu tadīya-dīna-viṣayaka-kṛpā-sūcaka-sva-prema-vacana- vinoda-mātraṃ, na tu lakṣmī-spardhāvaham | karoṣi phalgv apy uru dīna- vatsalaḥ [BhP 4.20.28] iti svasmiṃs tucchatva-mananāt | evaṃ śrī-trivikrameṇa bali-śirasi caraṇe'rpite nemaṃ viriñco labhate prasādam [BhP 8.23.6] iti śrī- prahlāda-vākyam api dṛṣṭam | śrī-nṛsiṃha-kṛpāyāṃ svānukampāyām api - kvāhaṃ rajaḥ-prabhava īśa tamo 'dhike 'smin jātaḥ suretara-kule kva tavānukampā | na brahmaṇo na tu bhavasya na vai ramāyā yan me 'rpitaḥ śirasi padma-karaḥ prasādaḥ || [BhP 7.9.26] atra brahmāder adhunā vidyamānasyāpi mamaiva śirasīty arthaḥ | ata ubhayatrāpi tat-tad-avatāra-samayāpekṣayaiva tādṛśa-prasādābhāvo vivakṣita iti jñeyam | || 4.20 || pṛthuḥ śrī-viṣṇum || 175 || (page 94) [176] tathā śrī-vasudevādīnām api pitrāditvena vātsalyasya tad-ayogya-bhakti- maya-saṅgaty-ābhāsitatvaṃ tatra tatra dṛśyate | tatra samādhānaṃ cāgre | atha baladevādāv ity ādau cintyam | manaso vṛttayo naḥy syuḥ [BhP 10.47.66] ity ādikāni śrī-vrajeśvarādi-vākyāni tu na tādṛśāni | abhiprāya-viśeṣeṇa vatsala-rasasyaiva puṣṭatayā sthāpayiṣyamāṇatvāt | tathā- kim asmābhir anirvṛttaṃ deva-deva jagad-guro | bhavatā satya-kāmena yeṣāṃ vāso guror abhūt || [BhP 10.80.44] ity ādi | atha sakhyamayasyaiśvarya-jñāna-saṃvalita-bhakti-maya- saṅgamenābhāsīkṛtiḥ | asya śrīdāma-viprasya sakhyaṃ hi kṛṣṇasyāsīt sakhā kaścit [BhP 10.80.6] ity ādinā, kathayañcakratuḥ [BhP 10.80.27] ity ādau, karau gṛhya parasparam ity anena ca prakṛtaṃ dṛśyate iti | atra ca samādhānaṃ śrī- baladevādivad eva cintyam | || 10.80 || śrī-śukaḥ || 176 ||
English translation
English witness · section(s) 149
Anuccheda 149
Although all transcendental virtues are eternally present in the Supreme Personality of Godhead, to make the Lord's pastimes completely perfect those qualities are sometimes outwardly manifest and sometimes not outwardly manifest. This is described in the following words of srimad-Bhagavatam (1.10.19):
asruyantasisah satyas tatra tatra dvijeritah nanurupanurupas ca nirgunasya gunatmanah
"It was being heard here and there that the benedictions being paid to Krsna were neither befitting nor unbefitting because they were all for the Absolute, who was now playing the part of a human being."
Here the word "nirgunasya" is originally "nirgata- gunasya" (from whom qualities have gone), but the middle word (gata) is elided. The benedictions here were not befitting because the Supreme Lord, being eternally perfect and complete, never needs to attain anything. However, beause the Lord does is playing the part of a human being (gunatmanah) and because He is the ultimate creator and remover of all qualities, He volumtarily accepted the benedictions, and therefore the benedictions were befitting. Therefore, because the benedictions were true, the Lord accepted them. The Lord sometimes manifests His qualities and sometimes does not manifest them. He is more effulgent than many billions of moons, but to manifest the sweetness of His pastimes, He sometimes appears to be like a great darkness. This verse was spoken by srila Suta Gosvami.
Prīti · Sanskrit §177 · English §150
Source[१७७] तथा -- त्वं न्यस्त-दण्ड-मुनिभिर् गदितानुभाव आत्मात्म-दश् च जगताम् इति मे वृतो ऽसि ॥ [भ्प् १०.६०.३९] इति । आत्मा परमात्मा । आत्मदो मोक्षेषु तत्-तद्-आत्माविर्भाव-प्रकाशकः । अत्र कान्तात्वेन योग्य उज्ज्वल आत्मादि-शब्द-व्यञ्जित-तद्-अयोग्य-शान्त- सङ्गमेनाभास्यते । अत्र समाधीयते च । अस्याः स्वीयात्वेन कान्त-भावे दासीत्वाभिमानमयी भक्तिर् अपि युज्यत एव पतिव्रता-शिरोमणित्वात् । यथोक्तं तद्-आद्या एवोद्दिश्य-दासी-शता अपि विभोर् विदधुः स्म दास्यम् [भ्प् १०.५९.४] इति । श्री-रुक्मिण्यास् तु लक्ष्मी-रूपत्वेनैश्वर्य-स्वरूप-ज्ञान- मिश्र-तादृश-भक्ति-मिश्र-कान्त-भावत्वाद् अत्र तादृश-भक्ति-मात्र- पोषाय तादृग् अप्य् उक्तं युक्तम् इति । ॥ १०.६० ॥ श्री-रुक्मिणी ॥ १७७ ॥
[177] tathā -- tvaṃ nyasta-daṇḍa-munibhir gaditānubhāva ātmātma-daś ca jagatām iti me vṛto 'si || [BhP 10.60.39] iti | ātmā paramātmā | ātmado mokṣeṣu tat-tad-ātmāvirbhāva-prakāśakaḥ | atra kāntātvena yogya ujjvala ātmādi-śabda-vyañjita-tad-ayogya-śānta- saṅgamenābhāsyate | atra samādhīyate ca | asyāḥ svīyātvena kānta-bhāve dāsītvābhimānamayī bhaktir api yujyata eva pativratā-śiromaṇitvāt | yathoktaṃ tad-ādyā evoddiśya-dāsī-śatā api vibhor vidadhuḥ sma dāsyam [BhP 10.59.4] iti | śrī-rukmiṇyās tu lakṣmī-rūpatvenaiśvarya-svarūpa-jñāna- miśra-tādṛśa-bhakti-miśra-kānta-bhāvatvād atra tādṛśa-bhakti-mātra- poṣāya tādṛg apy uktaṃ yuktam iti | || 10.60 || śrī-rukmiṇī || 177 ||
English translation
English witness · section(s) 150
Anuccheda 150
In different situations the Lord manifests different featires of His character. He has four primary features, beginning with Dhirodatta. Dhirodatta is described in the following words of Bhakti-rasamrta-sindhu (2.1.226):
gambhiro vinayi ksanta karunah sudrdha-vratah akatthano gudha-garvo dhirodattah su-sattva-bhrt
"A Dhirodatta is a person who is naturally very grave, gentle, forgiving, merciful, determined, humble, highly qualified, chivalrous, and physically attractive."
Lord Krsna manifested these qualities whne He lifted Govardhana Hilla, conversed with Indra, and enjoyed other like pastimes.
The Lord's feature of dhira-lalita is described in the following words of Bhakti-rasamrta-sindhu (2.1.226):
vidagdho nava-tarunyah parihasa-visaradah niscinto dhira-lalitah syat prayah preyasi-vasah
"A person is called dh.ira-lalita id he is naturally very funny, always in full youthfulness, expert in joking and free from all anxieties. Such a dhira-lalita personality is generally found to be domesticated and very submissive to his lover."
Lord Krsna manifested these qualities when He enjoyed pastimes with the goddesslike vraja-gopis.
The Lord's feature of dhira-prasanta is described in the following words of Bhakti-rasamrta-sindhu (2.1.226):
sama-prakrtikah klesa- sahanas ca vivecakah vinayadi-gunopeto dhira-santa udiryate
"A person who is very peaceful, forbearing, considerate, and obliging is called dhira-prasanta."
Lord Krsna manifested these qualities when He enjoyed pastimes of associating with and protecting Maharaja Yudhisthira and other devotees.
The Lord's feature of dhiroddhata is described in the following words of Bhakti-rasamrta-sindhu (2.1.226):
matsaryavan ahankari mayavi rosanas calah vikatthanas ca vidvadbhir dhiroddhata udahrtah
"A person who is very envious, prud, easily angered, restless, and complacent is called dhiroddhata by learned schoalrs."
Lord Krsna manifested these qualities when He approached the demons. These qualities are manifest to punish the demons. All these different features are couinted among the uddipanas (secondary causes of ecstatic love).
Lord Krsna has two castes: 1. gopa, and 2. ksatriya. His complexion is dark. He is youthful. He has a host of transcendental qualities poets may describe in many metaphors and similies. His associates are gopas and members of other castes also. His pastimes are also counted among the uddipanas (causes of ecstatic love). His pastimes are of two kinds: 1. the pastimes of creation, maintenance, and destruction of the material worlds, pastimes manifested by the maya potency, and 2. His pastimes that are the activities He performs with His own graceful transcendental form, pastimes like smiling, playing, dancing, and fighting, pastimes manifest by His internal potency (svarupa-sakti). His internal potency is so called because it is manifested from the bliss of His own transcendental form. The Lord's internal potency is described in these words of srimad- Bhagavatam (3.9.23):
ramayatma-saktya yad yat karisyati
"The Supreme Lord's activities are always enacted through His internal potency, Rama, or the goddess of fortune."
Because He is the supreme controller, the Lord may act in any way He pleases. His pastimes are described in these words of Vedanta-sutra (2.1.33):
lokavat tu lila-kaivalyam
"Although they seem to be the actions of an ordinary person in the material world, the Lord's pastimes are all transcendental."
To enjoy pastimes the lord sometimes acts as if He were not all-powerful. This is seen in the following owrds of srimad- Bhagavatam (8.6.17):
eka evesvaras tasmin sura - karye suresvarah vihartu-kamas tan aha samudronmathanadibhih
"Although the Supreme Personality of Godhead, the master of the demigods, was capable of performing the activities of the dmmigods by Himself, He wanted to enjoy pastimes in churning the ocean. Therefore He spoke as follows."
srila sridhara Svami comments:
"Here the words `eka evesvarah' mean `although He was capable of performing these activities by Himself'. "
The Lord's. different castes and pastimes are described in these words of Visnu-dharmottaraPurana:
yasyam yasyam yada yonau pradurbhavati karanat tad-yoni-sadrsam vatsa tada loke vicestate
"O child, in whatever species of life He incarnates, the Supreme Personality of Godhead acts as a member of that species would act.
samhartum jagad-isanah samartho 'pi tada nrpa tad-yoni-sadrsopayair vadhyan himsati yadava
"O king, O descendent of Maharaja Yadu, although He is always the master of all the worlds, and although He has the power to destroy all the worlds, He acts as a member of that species would act. In those incarnations the Lord acts to kill the demons, demons that deserve death."
srimad-Bhagavatam 8.6.17, quoted in this anuccheda, was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §178 · English §151
Source[१७८] अथ तन्-माधुर्य-मात्रानुभवमय-केवल-कान्त-भावानाम् अपि श्री- व्रज-देवीनां न खलु गोपिकानन्दनो भवान् [भ्प् १०.३१.४] इत्य् आदिषु या शान्तादि-सङ्गतिर् दृश्यते, सा तु पुरतः सोपालम्भादि-श्लेष-वाग् भङ्गि- मयत्वेन व्याख्यास्यमानत्वात् । प्रत्युत रसोल्लासायैव स्यात् । तथा बद्धान्यथा स्रजा काचित् [भ्प् १०.३०.२३] इत्य् आदौ वात्सल्य-सङ्गतिः सङ्गत्य्- अन्तरेण व्याख्यास्यते । तथा प्रकृतोज्ज्वले रसे रास-वर्णने दुःसह- प्रेष्ठ-विरहः [भ्प् १०.२९.१०] इत्य् आदिकं श्री-मुनीन्द्र-वचनं, तथा तद्- अनन्तरं, कृष्णं विदुः परं कान्तम् [भ्प् १०.२९.१२] इत्य् आदिके राज- मुनीश्वर-प्रश्नोत्तरे च मोक्ष-प्रस्ताव-व्यञ्जित-शान्त-रस-सङ्गत्या रसाभासत्वम् अकुर्वन्न् इत्य् अत्र समाधानं च श्री-कृष्ण-सन्दर्भे तथैवाग्रे च तात्कालिक-श्री-कृष्ण-प्राप्त्य्-अन्तराय-निरास-मात्रम् एव तत्- प्रसङ्गे दर्शितं, न त्व् अन्यो मोक्ष (पगे ९५) इत्य् अतश् चिन्त्यम् । तथा तं काचिन् नेत्र-रन्ध्रेण [भ्प् १०.३२.८] इत्य् आदौ योगीवानन्द-सम्प्लुता इति चैवं व्याख्यायते । योगीति क्लीबैक-वचनं, तच् च क्रिया-विशेषणम् । लज्जया यद्यॡ मनसि निधायैवोपगुह्यास् ते तथाप्य् अत्यन्ताभिनिवेशेन योगि संयोगि यथा स्यात् तद् इवोपगुह्यास् ते इत्य् अर्थः । एवम् अन्यत्रान्यत्रापि यथा-योगं समाधेयम् । अथ श्री-बलदेवादौ विरुद्ध-भावावस्थानं चैव चिन्त्यम् । यथैव श्री- कृष्णस् तद्-भक्त-सुख-व्यञ्जक-नाना-लीलार्थे विरुद्धान् अपि गुणान् धारयति न च तैर् विरुध्यते अचिन्त्य-शक्तित्वात्, तथा तल्-लीलाधिकारिणस् तेऽपि । अस्ति चैषां तद्-योग्यता । यथा श्री-बलदेवस्य ज्येष्ठत्वाद् वत्सलत्वम् । एकात्मत्वाद् बाल्यम् आरभ्य सह-विहारित्वाच् च सख्यम् । पारमैश्वर्य-ज्ञान-सद्-भावाद् भक्तित्वम् इति । ततः श्री-कृष्णस्य यादृश- लीला-समयस् तादृश एव भावस् तद्-विधस्याविर्भवति । ततो न विरोधोऽपि । ततः शङ्खचूड-वध-प्राक्तन-होरिका-लीलायां श्री-कृष्णेन समं युग्मीभूय गानादिकं तद्-द्वारा द्वारकातः श्री-व्रज-देवीषु सन्देशश् च नासमञ्जसः । एवं श्रीमद्-उद्भवादीनाम् अपि व्याख्येयम् । अथ मुख्यस्यायोग्य-गौण-सङ्गत्याभासत्वम्- देवकी वसुदेवश् च विज्ञाय जगद्-ईश्वरौ । कृत-संवन्दनौ पुत्रौ सस्वजाते न शङ्कितौ ॥ [भ्प् १०.४४.५१] इत्य् आदिषु ज्ञेयम् । अत्र श्री-कृष्ण-विभावित-भयानक-सङ्गत्या तद्-विषयो वत्सल आभास्यते । अत्र समाधानं च प्राक्तनम् एव । अथ गौणस्यायोग्य-गौण-सङ्गत्य्- आभासत्वम् । यथा कालिय-हृदय-प्रवेश-लीलायाम्- तांस् तथा कातरान् वीक्ष्य भगवान् माधवो बलः । प्रहस्य किंचिन् नोवाच प्रभावज्ञोऽनुजस्य सः ॥ [भ्प् १०.१६.१६] अत्र श्री-बलदेवस्य ऐश्वर्य-ज्ञानवतोऽप्य् आधुनिक-सामाजिक-भक्तस्येव व्रज-जनाधारक-करुणानुभव-मयः करुणो योग्यः । स च हास- सङ्गत्याभास्यते । समाधानं च पूर्ववन् नाना-भावस्यापि तद्-विधस्य तल्-लीला-विशेष-रक्षा-समयानुरूप-भावोदयात् । तद्-विधा हि तस्य लीला- प्रवर्तक-परिकरा इति । हासस्य कारणं प्रभाव-ज्ञानं हि अत्र तेषां प्राण-रक्षार्थम् एव भावान्तराण्य् अतिक्रम्योदितम् । ततश् चैवं हि तेषां ज्ञानम् अभूत् । अयं चेतस्य परम-प्रेष्ठो मर्म-वेत्ता च हसति तदा नास्त्य् एव काचिच् चिन्तेति । पुनर् अपि तद्-अर्थैव तस्य चेष्टा दृष्टा - कृष्णप्राणान् निर्विशतो नन्दादीन् वीक्ष्य तं ह्रदम् । प्रत्यषेधत् स भगवान् रामः कृष्णानुभाववित् ॥ [भ्प् १०.१६.२२] इत्य् अत्र लीलान्ते पुनः श्री-कृष्ण-लाभे रामश् चाच्युतम् आलिङ्ग्य जहासास्यानुभाव-वित् [भ्प् १०.१७.१६] इत्य् अत्र तु हासः श्री-कृष्णं प्रत्युपालम्भ-व्यञ्जक एव । श्री-रुक्मिणी-हरण-लीलादौ तु भ्रातृ-स्नेह- परिप्लुतत्वं वर्णितम् । तस्मात् तद्-इष्ट-लीलानुरूप्यान् न वैरूप्यम् इति तत्र हास्योऽपि नायोग्यः । ॥ १०.१६ ॥ श्री-शुकः ॥ १७८ ॥
[178] atha tan-mādhurya-mātrānubhavamaya-kevala-kānta-bhāvānām api śrī- vraja-devīnāṃ na khalu gopikānandano bhavān [BhP 10.31.4] ity ādiṣu yā śāntādi-saṅgatir dṛśyate, sā tu purataḥ sopālambhādi-śleṣa-vāg bhaṅgi- mayatvena vyākhyāsyamānatvāt | pratyuta rasollāsāyaiva syāt | tathā baddhānyathā srajā kācit [BhP 10.30.23] ity ādau vātsalya-saṅgatiḥ saṅgaty- antareṇa vyākhyāsyate | tathā prakṛtojjvale rase rāsa-varṇane duḥsaha- preṣṭha-virahaḥ [BhP 10.29.10] ity ādikaṃ śrī-munīndra-vacanaṃ, tathā tad- anantaraṃ, kṛṣṇaṃ viduḥ paraṃ kāntam [BhP 10.29.12] ity ādike rāja- munīśvara-praśnottare ca mokṣa-prastāva-vyañjita-śānta-rasa-saṅgatyā rasābhāsatvam akurvann ity atra samādhānaṃ ca śrī-kṛṣṇa-sandarbhe tathaivāgre ca tātkālika-śrī-kṛṣṇa-prāpty-antarāya-nirāsa-mātram eva tat- prasaṅge darśitaṃ, na tv anyo mokṣa (page 95) ity ataś cintyam | tathā taṃ kācin netra-randhreṇa [BhP 10.32.8] ity ādau yogīvānanda-samplutā iti caivaṃ vyākhyāyate | yogīti klībaika-vacanaṃ, tac ca kriyā-viśeṣaṇam | lajjayā yadyaḸ manasi nidhāyaivopaguhyās te tathāpy atyantābhiniveśena yogi saṃyogi yathā syāt tad ivopaguhyās te ity arthaḥ | evam anyatrānyatrāpi yathā-yogaṃ samādheyam | atha śrī-baladevādau viruddha-bhāvāvasthānaṃ caiva cintyam | yathaiva śrī- kṛṣṇas tad-bhakta-sukha-vyañjaka-nānā-līlārthe viruddhān api guṇān dhārayati na ca tair virudhyate acintya-śaktitvāt, tathā tal-līlādhikāriṇas te'pi | asti caiṣāṃ tad-yogyatā | yathā śrī-baladevasya jyeṣṭhatvād vatsalatvam | ekātmatvād bālyam ārabhya saha-vihāritvāc ca sakhyam | pāramaiśvarya-jñāna-sad-bhāvād bhaktitvam iti | tataḥ śrī-kṛṣṇasya yādṛśa- līlā-samayas tādṛśa eva bhāvas tad-vidhasyāvirbhavati | tato na virodho'pi | tataḥ śaṅkhacūḍa-vadha-prāktana-horikā-līlāyāṃ śrī-kṛṣṇena samaṃ yugmībhūya gānādikaṃ tad-dvārā dvārakātaḥ śrī-vraja-devīṣu sandeśaś ca nāsamañjasaḥ | evaṃ śrīmad-udbhavādīnām api vyākhyeyam | atha mukhyasyāyogya-gauṇa-saṅgatyābhāsatvam- devakī vasudevaś ca vijñāya jagad-īśvarau | kṛta-saṃvandanau putrau sasvajāte na śaṅkitau || [BhP 10.44.51] ity ādiṣu jñeyam | atra śrī-kṛṣṇa-vibhāvita-bhayānaka-saṅgatyā tad-viṣayo vatsala ābhāsyate | atra samādhānaṃ ca prāktanam eva | atha gauṇasyāyogya-gauṇa-saṅgaty- ābhāsatvam | yathā kāliya-hṛdaya-praveśa-līlāyām- tāṃs tathā kātarān vīkṣya bhagavān mādhavo balaḥ | prahasya kiṃcin novāca prabhāvajño'nujasya saḥ || [BhP 10.16.16] atra śrī-baladevasya aiśvarya-jñānavato'py ādhunika-sāmājika-bhaktasyeva vraja-janādhāraka-karuṇānubhava-mayaḥ karuṇo yogyaḥ | sa ca hāsa- saṅgatyābhāsyate | samādhānaṃ ca pūrvavan nānā-bhāvasyāpi tad-vidhasya tal-līlā-viśeṣa-rakṣā-samayānurūpa-bhāvodayāt | tad-vidhā hi tasya līlā- pravartaka-parikarā iti | hāsasya kāraṇaṃ prabhāva-jñānaṃ hi atra teṣāṃ prāṇa-rakṣārtham eva bhāvāntarāṇy atikramyoditam | tataś caivaṃ hi teṣāṃ jñānam abhūt | ayaṃ cetasya parama-preṣṭho marma-vettā ca hasati tadā nāsty eva kācic cinteti | punar api tad-arthaiva tasya ceṣṭā dṛṣṭā - kṛṣṇaprāṇān nirviśato nandādīn vīkṣya taṃ hradam | pratyaṣedhat sa bhagavān rāmaḥ kṛṣṇānubhāvavit || [BhP 10.16.22] ity atra līlānte punaḥ śrī-kṛṣṇa-lābhe rāmaś cācyutam āliṅgya jahāsāsyānubhāva-vit [BhP 10.17.16] ity atra tu hāsaḥ śrī-kṛṣṇaṃ pratyupālambha-vyañjaka eva | śrī-rukmiṇī-haraṇa-līlādau tu bhrātṛ-sneha- pariplutatvaṃ varṇitam | tasmāt tad-iṣṭa-līlānurūpyān na vairūpyam iti tatra hāsyo'pi nāyogyaḥ | || 10.16 || śrī-śukaḥ || 178 ||
English translation
English witness · section(s) 151
Anuccheda 151
The activities the Supreme Personality of Godhead performs in His transcendental form are of two kinds: 1. activities of power and opulence (aisvarya-cesta), and 2. activities of charming sweetness (madhurya-cesta). Because His devotees love Him so much, the Lord manifests His great sweetness before them. Filled with wonder and bliss, srila sukadeva Gosvami explains in srimad-Bhagavatam (10.15.19):
evam nigudhatma-gatih sva-mayaya gopatmajatvam caritair vidambayan reme rama-lalita-pada-pallavo gramyaih samam gramya-vad isa-cestitah
"In this way the Supreme Lord, whose soft lotus feet are personally attended by the goddess of fortune, concealed His transcendental opulences by His internal potency and acted like the son of a cowherd. Yet even while enjoying like a village boy in the company of other village residents, He often exhibited feats only God could perform."
This verse means: "The Supreme Lord, whose soft lotus feet are personally attended by the goddess of fortune when He manifests His form as Lord Narayana, stayed amongst the people of Vraja."
It is said in srimad-Bhagavatam (10.18.27):
niriksya tad-vapur alam ambare carat. . .haladhara isad atrasat
"When Lord Balarama, who carries the plow weapon, saw the gigantic body of the demon as he moved swiftly in the sky - with his blazing eyes, fiery hair, terrible teeth reaching toward his scowling brows, and an amazing effulgence generated by his armlets, crown and earrings - the Lord seemed to become a little frightened."
In this pastime the Lord's sweetness is manifest because He pretends to be an ordinary human beings. In srimad-Bhagavatam 10.15.19 the word "mayaya" means "by My mercy". The Lord acts like an ordinary human beings so the people of Vraja will think He is one of them. The Lord acts in this way because He loves His devotees, as He has declared in srimad- Bhagavatam (9.4.68):
sadhavo hrdayam mahyam. . .
"The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them."
In srimad-Bhagavatam 10.15.19 the word nigudhatma-gatih" means "concealing His supreme opulence and acting like an ordinary human being of this world", "gopatmajatvam" means "like the son of an ordinary cowherd man", "caritair vidambayan reme" means "imitating an ordinary gopa's activities, He enjoyed pastimes". The word "rama-lalita-pada-pallavah" indicates that the Lord does not desire to enjoy the pastime where the goddess of fortune serves His feet as much as He desires to enjoy His pastimes with the people of Vraja. The pastimes with Vraja's peoples are described here in the words "gramyaih samam" which mean "pastimes with village boys". The Lord's pastimes with the people of Vraja are His most important pastimes. The pastimes where He displays His power and opulence are not His most important pastimes. An example of these pastimes is seen in the following words of srimad-Bhagavatam (10.9.6):
sanjata-kopah sphuritarunadharam. . .
"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."
Even though He was in a solitary place, Lord Krsna still acted like an ordinary child. Another example of Lord Krsna acting as if He were an ordinary human beings is seen in these words of srimad-Bhagavatam (10.12.27):
tan viksya krsnah. . .
"Krsna saw that all the cowherd boys, who did not know anyone but Him as their Lord, had now gone out of His hand and were helpless, having entered like straws into the fire of the abdomen of Aghasura, who was death personified. It was intolerable for Krsna to be separated from His friends the cowherd boys. Therefore, as if seeing that this had been arranged by His internal potency, Krsna was momentarily struck with wonder and unsure of what to do."
In this pastime Lord Krsna became distressed, thinking that the cowherd boys were now under the control of fate. In this pastime the Lord thought ans acted as if He were an ordinary human being. When they describe these activities of the Lord, the great sages become filled with wonder. In describing the battle with Jarasandha, srila sukadeva Gosvami says in srimad- Bhagavatam (10.50.29):
sthity-udbhavantam bhuvana-trayasya yah samihite 'nanta-gunah sva-lilaya na tasya citram para-paksa-nigrahas tathapi martyanuvidhasya varnyate
"For Him who orchestrates the creation, maintenace, and destruction of the three worlds, and who posseses unlimited spiritual qualities, it is hardly amazing that He subdues an opposing party. Still, when the Lord does so, imitating human behavior, sages glorify His acts."
In srimad-Bhagavatam 10.15.19 quoted above, the word isa" means "the Lord's pastime potency, which with its own perfect power establishes the extraordinary transcendental pastimes of the Lord, who yearns to taste the nectar of pastimes", and the word "cestitam" means "the Lord's pastimes, which sometimes seem to be oprdinary activities and sometimes are wonderful activities impossible for others to perform". An example of the extraordinary and ordinary nature of the Lord's pastimes is seen in these words of srimad-Bhagavatam (10.69.37):
athovaca hrsikesam naradah prahasann iva yoga-mayodayam viksya manusim iyuso gatim
"Thus having seen this display (where Lord Krsna was present in 16,000 palaces simultaneously) of the Lord's Yogamaya, Narada mildly laughed and then addressed Lord Hrsikesa, who was adopting the bahvior of a human beings."
The extraordinary and ordinary nature of the Lord's pastimes is also seen in these words of srimad-Bhagavatam (10.8.36-37):
yady evam tarhi vyadehity uktah sa bhagavan harih vyadattavyahataisvaryah krida-manuja-balakah
sa tatra dadrse visvam
"Mother Yasoda challenged Krsna, `If You have not eaten earth, then open Your mouth wide.' When challenged by His mother in this way, Krsna, the son of Nanda Maharaja and Yasoda, to exhibit pastimes like a human child, opened His mouth. Although the Supreme Personality of Godhead, Krsna, who is full of all opulences, did not disturb His mother's parental affection, His opulence was automatically displayed, for Krsna's opulence is never lost at any stage, but is manifest at the proper time. "When Krsna opened His mouth wide by the order of Mother Yasoda, she saw within His mouth all moving and nonmoving entities, outer space, and all directions, along with mountains, islands, oceans, the surface of the earth, the blowing wind, fire, the moon, and stars. She saw the planetary systems, water, light, air, sky, and creation by transformation of akankara. She also saw the senses, the mind, sense perception, and the three qualities goodness, passion, and ignorance. She saw the time allotted for the living entities, she saw natural instinct and the reactions of karma, and she saw desires and different varieties of bodies, moving and nonmoving. Seeing all these aspects of the cosmic manifestation, along with herself and Vrndavana-dhama, she became doubtful and fearful of her son's nature."
The Supreme Lord's sweetness, as was previously described in these pages, is seen in these words of srimad-Bhagavatam (10.8.35):
naham bhaksitavan amba sarve mithyabhisamsinah yadi satya-giras tarhi samaksam pasya me mukham
"Lord sri Krsna replied: My dear mother, I have never eaten dirt. All My friends complaining against Me ar liars. If You think they are being truthful, you can directly look in My mouth and examine it."
In srimad-Bhagavatam 10.8.36 quoted above the word avyahataisvaryah" shows that the Supreme Lord's pastimes are arranged by His pastime potency (lila-sakti). It is His pastime potency that increases Yasaoda's motherly affection for Krsna and fills her with awe and wonder. It is the lord's pastime potency that turns the Lord's anxious lie "I have never eaten dirt" into the truth. In His Damodara pastime as long as the Lord to not agree to be bound with rope, the rope to bind Him was always too short by the measurement of two fingers. This is described in the following words of srimad-Bhagavatam (10.9.15):
tad dama. . .
"When mother Yasoda was trying to bind the offending child, she saw that the binding rope was short by a distance the width of two fingers. Thus she brought another rope to join to it."
However, when Mother Yasoda became exhausted, Lord Krsna agrred to be bound. Then the rope was not longer two fingers short. This is described in these words of srimad-Bhagavatam (10.9.18):
sva-matuh svinna-gatraya. . .
"Because of mother Yasoda's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Krsna saw His mother thus fatigued, He became merciful to her and agreed to be bound."
In the same way with His merciful glance Lord Krsna revived His gopa friends after they fainted by drinking the poisoned water of Kaliya Lake, and in the same way He swalloed a forest fire and performed many other extraordinary activities. The words "krida-manuja-balakah" (who enjoyed pastimes as if He were a human child) is echoed in these owrds of srimad- Bhagavatam (10.16.68):
krida-manusa-rupinah
"The Supreme Personality of Godhead was manifesting a humanlike form to enjoy His pastimes."
It is also said in srimad-Bhagavatam (10.16.60):
karya-manusah. . .
"The Supreme Personality of Godhead was acting the role of a human being."
In this way srimad-Bhagavatam 10.15.19 is explained. That verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §179 · English §152
Source[१७९] अथ स्थायि-भाव-योग्यत्वं प्रीति-लक्षणत एव प्रतिपन्नम् । ततः प्रीत्य्- आभासत्वेऽवगते रसाभासत्वम् अप्य् अवगम्यम् । अथायोग्य-सञ्चारि-सङ्गत्य्- आभासत्वं यथा- स्व-वचस् तद् ऋतं कर्तुम् अस्मद्-दृग्-गोचरो भवान् । यद् आत्थैकान्त-भक्तान् मे नानन्तः श्रीर् अजः प्रियः ॥ [भ्प् १०.८६.३२] अथ भक्तिर् अनन्तादि-हेलन-लक्षण-गर्व-सङ्गत्याभास्यते । तत्- समाधानं च व्याख्यान्तरेण । (पगे ९६) तद् यथा एकान्त-भक्तान् मे मम अनन्तः सवधामत्वेनापि , श्रीर् जायात्वेनापि, अजः पुत्रत्वेनापि न प्रियः । किन्तु तेऽप्य् एकान्त-भक्त-श्रेष्ठत्वेनैव मम प्रेष्ठा इत्य् अर्थः । तद् एतद् यद् आत्थ तत् स्व-वचः ऋतं सत्यं कर्तृ दर्शयितुं भवान् अस्मद्- दृग्-गोचरोऽभूत् । तद्-अनुगामितांशेनैवास्मान् प्रत्य् अपि कृपां कृतवान् इत्य् अर्थः ॥ ॥ १०.८६ ॥ मैथिलः श्री-भगवन्तम् ॥ १७९ ॥
[179] atha sthāyi-bhāva-yogyatvaṃ prīti-lakṣaṇata eva pratipannam | tataḥ prīty- ābhāsatve'vagate rasābhāsatvam apy avagamyam | athāyogya-sañcāri-saṅgaty- ābhāsatvaṃ yathā- sva-vacas tad ṛtaṃ kartum asmad-dṛg-gocaro bhavān | yad ātthaikānta-bhaktān me nānantaḥ śrīr ajaḥ priyaḥ || [BhP 10.86.32] atha bhaktir anantādi-helana-lakṣaṇa-garva-saṅgatyābhāsyate | tat- samādhānaṃ ca vyākhyāntareṇa | (page 96) tad yathā ekānta-bhaktān me mama anantaḥ savadhāmatvenāpi , śrīr jāyātvenāpi, ajaḥ putratvenāpi na priyaḥ | kintu te'py ekānta-bhakta-śreṣṭhatvenaiva mama preṣṭhā ity arthaḥ | tad etad yad āttha tat sva-vacaḥ ṛtaṃ satyaṃ kartṛ darśayituṃ bhavān asmad- dṛg-gocaro'bhūt | tad-anugāmitāṃśenaivāsmān praty api kṛpāṃ kṛtavān ity arthaḥ || || 10.86 || maithilaḥ śrī-bhagavantam || 179 ||
English translation
English witness · section(s) 152
Anuccheda 152
These truths of the Supreme Lord's pastimes, truths discussed in the previous explanations given here, are confirmed by these words of srimad-Bhagavatam (10.33.19):
krtva tavantam atmanam yavatir gopa-yositah reme sa bhagavams tabhir atmaramo 'pi lilaya
"Expanding Himself as many times as there were cowherd women to associate with, the Supreme Lord, though self-satisfied, playfully enjoyed their company."
Here the words "rarama abhih" mean "the lOrd enjoyed pastimes with the gopis". It is said in 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 Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding."
srimad-Bhagavatam 10.33.19 means: "When the Lord desired to enjoy pastimes with all the the gopis simultaneously, His pastime potency arranged that the Lord be manifested in this way." The word "lilaya" in this verse indicates that this pastimes was arranged by the Lord's pastime potency. The Lord did not make these arrangements Himself. Here the words krtva tavantam atmanam" indicate that the Lord manifested His own form as many times as there were gopis. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §180 · English §153
Source[१८०] तथा- तयोर् इत्थं भगवति कृष्णे नन्द-यशोदयोः । वीक्ष्यानुरागं परमं नन्दम् आहोद्धवो मुदा ॥ [भ्प् १०.४६.२९] इत्थं तद्-वियोगज-महा-दुःख-व्यञ्जनाप्रकारेण । अत्र श्री-व्रजेश्वरयोः श्री-कृष्ण-वियोग-दुःखानुभव-मयी श्रीमद्-उद्धवस्य भक्तिस् तद्- अयोग्येन हर्ष्येणाभास्यते । समाधानं च श्री-बलदेव-हासवद् एव कार्यम् । तेषां सान्त्वनार्थम् आगतस्य तसापि दुःखाभिव्यक्तिर् न योग्या । ततस् तद्-योग्यस् तदीयानुराग-महिम-चमत्कारजो हर्ष एव तद्-अर्थम् उदितः । अनन्तरं तथैव सान्त्विताश् च ते इति । ॥ १०.४६ ॥ श्री-शुकः ॥ १८० ॥
[180] tathā- tayor itthaṃ bhagavati kṛṣṇe nanda-yaśodayoḥ | vīkṣyānurāgaṃ paramaṃ nandam āhoddhavo mudā || [BhP 10.46.29] itthaṃ tad-viyogaja-mahā-duḥkha-vyañjanāprakāreṇa | atra śrī-vrajeśvarayoḥ śrī-kṛṣṇa-viyoga-duḥkhānubhava-mayī śrīmad-uddhavasya bhaktis tad- ayogyena harṣyeṇābhāsyate | samādhānaṃ ca śrī-baladeva-hāsavad eva kāryam | teṣāṃ sāntvanārtham āgatasya tasāpi duḥkhābhivyaktir na yogyā | tatas tad-yogyas tadīyānurāga-mahima-camatkārajo harṣa eva tad-artham uditaḥ | anantaraṃ tathaiva sāntvitāś ca te iti | || 10.46 || śrī-śukaḥ || 180 ||
English translation
English witness · section(s) 153
Anuccheda 153
The Lord's pastimes of sweetness are the most exalted of His pastimes. To increasee His enjoyment, the Lord enjoys these wonderful pastimes with many gopis simultaneously. srila Sukadeva Gosvami, Lord Siva, Lord Brahma, and the sages and demigods know these pastimes of the Lord are the most sweet. Lord Krsna's pastimes are also described in these words of srimad-Bhagavatam (10.12.11):
ittham satam brahma-sukhanubhutya. . .
"In this way, all the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal 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. How can one explain their great fortune?"
The Lord's pastimes are again described in these words of srimad-Bhagavatam (10.35.15):
sakra-sarva-paramesthi-purogah. . .kasmalam yayuh. . .
"When Krsna takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahma, siva, Indra, and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertaint he essence of that music, and thus they bow down their heads and hearts."
In this way the demigods become bewildered by hearing Lord Krsna's flute music.
The devotees attracted to the principles of religion appreciate the sweetness of the Lord enjoying pastimes of preaching the rules of religion in His humanlike (krida- manusa-rupinah) pastimes. These pastimes of preaching are seen in the following words spoken by Lord Krsna in srimad- Bhagavatam (10.69.40):
brahman dharmasya vaktaham karta tad-anumodita tac chiksayan lokam imam asthitah putra ma khidah
"O brahmana, I am the speaker of religion, its performer and sanctioner. I observe religious principles to to each them to the world, My child, so do not be disturbed."
After seeing many of Lord Krsna's pastimees, Narada MUni became filled with bliss. Still, thinking of the duty of precahing the principles of religion, he became worried. Lord Krsna spoek this verse to him.
Prīti · Sanskrit §181–182 · English §154
Source[१८१] तथा- एहि वीर गृहं यामो न त्वां त्यक्तुम् इहोत्सहे । त्वयोन्मथित-चित्तायाः प्रसीद पुरुषर्षभ ॥ [भ्प् १०.४२.१०] अत्र नायिकायाः सर्वेषाम् अग्रत एतादृशं चापल्यम् अत्ययोग्यम् । तत्-सङ्गतिश् चोज्ज्वलम् आभासयति । समाधानं चास्याः सामान्यत्वाद् अदोष इति । ॥ १०.४२ ॥ सैरिन्ध्री भगवन्तम् ॥ १८१ ॥ [१८२] अत्र तव सुतः सति यदाधर-बिम्बे [भ्प् १०.३५.१४] इत्य् आदिके तु न तथा चापल्यं मन्तव्यम् । तेषां पद्यानां युगलेन युगलेन पृथक् पृथक् संवाद-सङ्ग्रह-रूपत्वा । श्री-व्रजेश्वई-सभा-स्थितायाश् चास्याः सामान्यतस् तन्-माधुर्य-वर्णनम् एव । तेन च सक्रादीनाम् एव मोह उक्तः । न तु व्रजति तेन वयम् [भ्प् १०.३५.१७] इत्य् आदिवत् । व्योमयान् अवनिता [भ्प् १०.३५.३] इत्य् आदिवच् च स्वभावस्य सजातीय-भावस्य वा प्रकाशनम् इति । एवं कुन्द-दाम [भ्प् १०.३५.२०] इत्य् आदाव् अपि ज्ञेयम् । तथा मैवं विभोऽर्हति भवान् [भ्प् १०.२९.३१] इत्य् आदिषु प्रकट-तत्-सङ्ग-प्रार्थन- दैन्यादिकम् अयोग्यत्वेन प्रतीतम् अपि पुरतः श्लेषेण निषेधार्थादितया व्याख्यास्यमानत्वात् परम-रसावहत्वेनैव स्थापनीयम् । अथायोग्यानुभाव-सङ्गत्य्-आभासत्वं यथा- यद्यप्य् असाव् अधर्मेण मां बध्नीयाद् अनागसम् । तथाप्य् एनं न हिंसिष्ये भीतं ब्रह्म-तनुं रिपुम् ॥ [भ्प् ८.२०.१२] इत्य् आदि-द्वयम् । अत्र शुक्रत्वं च नार्थ-प्रयुक्तस्यापि अधर्मादि-शब्द-प्रयोगस्य तत्रायोग्यत्वाद् आभास्यत एव भक्ति-मयः । समाधानं च तदानीं साक्षात् भक्तेर् अजातत्वात् श्री-त्रिविक्रम-पाद-स्पर्शानन्तरम् एव च जातत्वान् न विरोध इति । ॥ ८.२० ॥ श्री-बलिः शुक्रम् ॥ १८२ ॥
[181] tathā- ehi vīra gṛhaṃ yāmo na tvāṃ tyaktum ihotsahe | tvayonmathita-cittāyāḥ prasīda puruṣarṣabha || [BhP 10.42.10] atra nāyikāyāḥ sarveṣām agrata etādṛśaṃ cāpalyam atyayogyam | tat-saṅgatiś cojjvalam ābhāsayati | samādhānaṃ cāsyāḥ sāmānyatvād adoṣa iti | || 10.42 || sairindhrī bhagavantam || 181 || [182] atra tava sutaḥ sati yadādhara-bimbe [BhP 10.35.14] ity ādike tu na tathā cāpalyaṃ mantavyam | teṣāṃ padyānāṃ yugalena yugalena pṛthak pṛthak saṃvāda-saṅgraha-rūpatvā | śrī-vrajeśvaī-sabhā-sthitāyāś cāsyāḥ sāmānyatas tan-mādhurya-varṇanam eva | tena ca sakrādīnām eva moha uktaḥ | na tu vrajati tena vayam [BhP 10.35.17] ity ādivat | vyomayān avanitā [BhP 10.35.3] ity ādivac ca svabhāvasya sajātīya-bhāvasya vā prakāśanam iti | evaṃ kunda-dāma [BhP 10.35.20] ity ādāv api jñeyam | tathā maivaṃ vibho'rhati bhavān [BhP 10.29.31] ity ādiṣu prakaṭa-tat-saṅga-prārthana- dainyādikam ayogyatvena pratītam api purataḥ śleṣeṇa niṣedhārthāditayā vyākhyāsyamānatvāt parama-rasāvahatvenaiva sthāpanīyam | athāyogyānubhāva-saṅgaty-ābhāsatvaṃ yathā- yadyapy asāv adharmeṇa māṃ badhnīyād anāgasam | tathāpy enaṃ na hiṃsiṣye bhītaṃ brahma-tanuṃ ripum || [BhP 8.20.12] ity ādi-dvayam | atra śukratvaṃ ca nārtha-prayuktasyāpi adharmādi-śabda-prayogasya tatrāyogyatvād ābhāsyata eva bhakti-mayaḥ | samādhānaṃ ca tadānīṃ sākṣāt bhakter ajātatvāt śrī-trivikrama-pāda-sparśānantaram eva ca jātatvān na virodha iti | || 8.20 || śrī-baliḥ śukram || 182 ||
English translation
English witness · section(s) 154
Anuccheda 154
The Lord's pastimes of detachment from the material world are considered sweet by the neophyte devotees. These pastimes are described in these words of srimad-Bhagavatam (3.3.22):
tasyaivam ramamanasya samvatsara-ganan bahun grhamedhesu yogesu viragah samajayata
"The Lord was thus engaged in household life for many, many years, but at last His detachment from ephemeral sex life wa fully manifested."
Here the world "grhamedhesu" means in the religious duties of pious household life", and viragah" means "detachment". This verse was spoken by sriman Uddhava to Vidura.
Prīti · Sanskrit §183 · English §155
Source[१८३] तथा जरासन्ध-वधः कृष्ण-भूर्य्-अर्थायोपकल्पते [भ्प् १०.७१.१०] इति । (पगे ९७) अत्रायोग्येन साक्षान्-नाम्ना सम्बोधनेन दास्य-मय आभास्यते । वस्तुतस् तु तद्-आदि-नाम्नां तत्-परम-महिम-मयत्वात् तन्-मय-नाम्नां च दासादिभिर् अपि साक्षाद्-ग्रहण-दर्शनात् तद्-अदोष इति । यस्य नाम महद् यशः [श्वेतु ४.१९] इति श्रुतेः । ॥ १०.७१ ॥ उद्धवः श्री-भगवन्तम् ॥ १८३ ॥
[183] tathā jarāsandha-vadhaḥ kṛṣṇa-bhūry-arthāyopakalpate [BhP 10.71.10] iti | (page 97) atrāyogyena sākṣān-nāmnā sambodhanena dāsya-maya ābhāsyate | vastutas tu tad-ādi-nāmnāṃ tat-parama-mahima-mayatvāt tan-maya-nāmnāṃ ca dāsādibhir api sākṣād-grahaṇa-darśanāt tad-adoṣa iti | yasya nāma mahad yaśaḥ [ŚvetU 4.19] iti śruteḥ | || 10.71 || uddhavaḥ śrī-bhagavantam || 183 ||
English translation
English witness · section(s) 155
Anuccheda 155
Now will be considered the various objects (dravya) included amongst the uddipanas (impetuses for ecstatic love). Included amongst these objects are the Lord's ornaments, musical instruemnts, places, markings, personal associates, devotees, tulasi, remnants, and many other things. The Lord's ornaments include His garments, ornaments, flower-ornaments, and many other things. All these are manifested on the Lord transcendental form. They were described in the Bhagavat-sandarbha, Anuccheda 61. They are described in these words of srimad-Bhagavatam (3.2.12):
bhusana-bhusanangam
"His (sri Krsna's) transcendental body is the ornament of all ornaments."
This is means that is because they come into contact with Lord Krsna's handsomeness, bodily fragrance, and other glorious features that the Lord's ornaments have the power to decorate the Lord's transcendental body. On their own the ornaments have no power to decorate the Lord's body. Because they are in contact with the Lord's form, potencies, pastimes, and qualities, the Lord's ornaments become glorious. They are described in these words of srimad-Bhagavatam (10.32.2):
pitambara-dharah sragvi saksan manmatha-manmathah
"Then Lord Krsna, a smile on His lotus face, appeared before the gopis. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people."
In this way it is said that the flower-garland and yellow garments decorate the the Supreme Lord, whose glorious handsomeness has no equal or superior. It is also said in srimad- Bhagavatam (10.41.35):
idrsany eva vasamsi nityam giri-vane-carah
"You impudent boys! You're accustomed to roaming the mountains and forests, and yet You would dare put on such closhes as these! These are the king's possessions You're asking for!"
These words were spoken by a demonic washerman. He saw the lord's clothing and ornaments in that way. The way the people in general saw the Lord's clothing and ornaments is described in these words of Visnu Purana:
suvarnanjana-curnabhyam tau tada bhusitambarau
"Krsna and Balarama were decorated with fragrant ointments and powders, with splendid garments, and with golden ornaments."
The Lord's ornaments are also described in these words of srimad-Bhagavatam (10.23.22):
syamam hiranya-paridhim. . .
"His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, he was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Liles graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling."
Kaliya-, Varuna, and Indra who offered abhiskeato the Lord, all presented to thee Loerd gifts of glorious garments and ornaments. By the arrangement of the Lord's internal potency Lord Krsna accepted the garmanets that had belonged to Kamsa. Also by the arrangement of the Lord's internal potency Lord Krsna accepted the many wives of Narakasura. The Lord's weapons include His clud and cakra. His musical instruments include His flute and conchshell. His places include Vrndavana ande Mathura. His auspicious markings include the markings on the soles of His feet. His personal associates include the cowherd people and the Yadavas. The remnants of things He has used include gopi- candana. Amongst the uddipanas are also the times sacred to the Lord, times such as Janmastami. All these are uddipanas that arouse the devotees' love for the Supreme Personality of Godhead. An example of the uddipanas arousing a devotee's attraction for the Lord is seen in these owrds of srimad- Bhagavatam (10.42.9):
tato rupa-gunaudarya- sampanna praha kesavam uttariyantam akrsya smayanti jata-hrc-chaya
"Now endowed with beauty, character, and generosity, Trivakra began to feel lusty desires for Lored Kesava. Taking hold of the upper end of His cloth, she smiled and addressed Him as follows."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.