Prīti · Sanskrit §207–208 · English §176
Source[२०७] अथ वियोगः । यर्ह्य् अम्बुजाक्षापससार [भ्प् १.११.९] इत्य् आदौ श्री-द्वारका- प्रजा-वाक्ये तासां प्रभावो व्यक्तः । श्री-व्रज-प्रजानां च यदुपतिर् द्विरद-राज-विहारः [भ्प् १०.३५.२५] इत्य् आदौ-मोचयन् व्रज-गवां दिन-तापम् इत्य् अनेन सूचितः । व्रज एव तिष्ठतां बुद्ध-बाल-गवाम् अपि किम् उत मनुष्याणाम् इत्य् अर्थः । अथ तद्-अनन्तरजं तुष्ट्य्-आख्यं योगं द्वारकआ-प्रजानाम् आह-- आनर्तान् स उपव्रज्य स्वृद्धाæ जन-पदान् स्वकान् । दध्मौ दरवरं तेषां विषादं शमयन्न् इव ॥ [भ्प् १.११.१] इवेति वाक्यालङ्कारे । ॥ १.११ ॥ श्री-सूतः ॥ २०७ ॥ [२०८] श्री-व्रज-प्रजानाम् अपि मोचयन्न् इत्य् आदिनैव व्यक्तः । तथा व्रज-वन- स्थितानाम् अपि श्री-व्रज-देवी-वाक्यैः वृन्दावनं सखि भुवो वितनोति कीर्तिम् [भ्प् १०.२१.१०] इत्य् आदिभिः । हन्त चित्रम् अबला शृणुतेदम् [भ्प् १०.३५.४] इत्य् आदिभिश् च ज्ञेयः । अथ दास्य-भक्ति-मयो रसः । तत्रालम्बनः प्रभुत्वेन स्फुरन् दास्य- भक्त्य्-आश्रयः श्री-कृष्णः । तद्-आधाराः श्री-कृष्ण-लीला-गत-स्वोत्कृष्ट- तदीय-भृत्याश् च । श्री-कृष्ण इह परमेश्वराकारः श्रीमन्-नराकारश् चेति द्विविधः पूर्वोक्ताविर्भाव एव । तद्-भृत्याश् च तत्-तद्-अनुशीलत्वेन द्विविधाः । पुनस् ते च त्रिविधाः । अङ्ग-सेवकाः पार्षदाः प्रेष्याश् च । तत्राङ्ग-सेवका अङ्गाभ्यञ्जक-ताम्बूल-वस्त्र-गन्ध-समर्पकादयः । पार्षदा मन्त्रि-सारथि-सेनाध्यक्ष-धर्माध्यक्ष-देशाध्यक्षादयः । विद्याधदि-चातुर्येण सभा-रञ्जकाश् च । पुरोहितस्य प्राधान्याद् गुरु- वर्गान्तः-पात एव । पार्षदत्वम् अप्य् अंशेन । प्रेष्याः सादिपदातिशिल्पि- प्रभृतयः । एते च यथा-पूर्वं प्रायः प्रियतराः । श्रीमद्-उद्धव- दारुक-प्रभृतीनां त्व् अङ्ग-सेवादि-वैशिष्ट्यम् अप्य् अस्तीति सर्वतोऽप्य् आधिक्यम् । तत्रापि श्रीमद्-उद्धवस्य बहुशोऽपि त्वं मे भृत्यः सुहृत् सखा [भ्प् ११.११.४९] इत्य् आद्य् उक्तेः । अथोद्दीपनाः पूर्वोक्ता एव । तत्र विशेषतोऽङ्ग-सेवकेषु गुणाः सौन्दर्य- सौकुमार्यादयः । क्रिया शयन-भोजनादिकाः । द्रव्याणि तत्-सेवोपयोग्यानि तद्-उच्छिष्टानि च । पार्षदेषु गुणाः प्रभुत्वादयः । प्रेष्येषु प्रतापादय इत्य् आदि । अथानुभावाः प्रायः पूर्वोक्ता एव । तथा योगे स्व-स्व-कर्मणि तात्पर्यम् । यत् खलु सेवा-समये कम्प-स्तम्भाद्य्-उद्भवम् अपि विलापयति तत्-तत्- कर्म-तात्पर्यं हि तस्यासाधारणो धर्मः । कम्पादिस् तु सर्व-साधारणस् ततः पूर्वस्यैव बलवत्त्वम् इति । एवम् अन्यत्रापि रसे यथायथम् उन्नेयम् । अथायोगेऽपि स्व-स्व-कर्मानुसन्धानं तद्-अर्चास्व् अपि तत्-तत्-कृतिर् एव वा । अथ सञ्चारिणोऽपि प्राग्-उक्ता एव । अथ स्थायी च दास्य-भक्त्य्-आख्यः । स चाक्रूरादीनाम् ऐश्वर्य-ज्ञान-प्रधानः । श्रीमद्-उद्धवादीनां तत्-तत्- सद्-भावेऽपि माधुर्य-ज्ञान-प्रधानः । श्री-व्रज-स्थानं तु माधुर्येक- मय एव । अथाप्य् एषां प्रीतेर् भक्तित्वं श्री-गोप-राज-कुमारत्व-परम-गुण- प्रभावत्वादिनैवादर-सद्-भावात् । तत्राक्रूरस्य ददर्श रामं कृष्णं च व्रजे गो-दोहनं गतौ [भ्प् १०.२८.२८] इत्य् आदि लीलायाम् अनुभूत-तादृश- माधुर्यस्यापि यमुना-ह्रदे दृष्टेन तद्-ऐश्वर्य-विशेषेणैव चमत्कार- परिपोषात् तत्-प्रधानत्वं व्यक्तम् । श्रीमद्-उद्धवस्य माधुर्य- प्रधानत्वं (पगे १०६) तु श्री-गोकुल-वासि-भाग्य-श्लाघायां स्फुटम् एव व्यक्तम् । अतएव तादृशस्यापि तस्यैवं स्वेच्छा-मय-नर-लीला- माधुर्यावेशः स्मर्यमाणो मम तद्-वियोग-खेदं वर्धयतीति भगवद्-अन्तर्धानानन्तरम् उद्धवः स्वयम् आह- मां खेदयत्य् एतद् अजस्य जन्म- विडम्बनं यद् वसुदेव-गेहे । व्रजे च वासो ऽरि-भयाद् इव स्वयं पुराद् व्यवात्सीद् यद्-अनन्त-वीर्यः ॥ [भ्प् ३.२.१६] इति ।
[207] atha viyogaḥ | yarhy ambujākṣāpasasāra [BhP 1.11.9] ity ādau śrī-dvārakā- prajā-vākye tāsāṃ prabhāvo vyaktaḥ | śrī-vraja-prajānāṃ ca yadupatir dvirada-rāja-vihāraḥ [BhP 10.35.25] ity ādau-mocayan vraja-gavāṃ dina-tāpam ity anena sūcitaḥ | vraja eva tiṣṭhatāṃ buddha-bāla-gavām api kim uta manuṣyāṇām ity arthaḥ | atha tad-anantarajaṃ tuṣṭy-ākhyaṃ yogaṃ dvārakaā-prajānām āha-- ānartān sa upavrajya svṛddhāæ jana-padān svakān | dadhmau daravaraṃ teṣāṃ viṣādaṃ śamayann iva || [BhP 1.11.1] iveti vākyālaṅkāre | || 1.11 || śrī-sūtaḥ || 207 || [208] śrī-vraja-prajānām api mocayann ity ādinaiva vyaktaḥ | tathā vraja-vana- sthitānām api śrī-vraja-devī-vākyaiḥ vṛndāvanaṃ sakhi bhuvo vitanoti kīrtim [BhP 10.21.10] ity ādibhiḥ | hanta citram abalā śṛṇutedam [BhP 10.35.4] ity ādibhiś ca jñeyaḥ | atha dāsya-bhakti-mayo rasaḥ | tatrālambanaḥ prabhutvena sphuran dāsya- bhakty-āśrayaḥ śrī-kṛṣṇaḥ | tad-ādhārāḥ śrī-kṛṣṇa-līlā-gata-svotkṛṣṭa- tadīya-bhṛtyāś ca | śrī-kṛṣṇa iha parameśvarākāraḥ śrīman-narākāraś ceti dvividhaḥ pūrvoktāvirbhāva eva | tad-bhṛtyāś ca tat-tad-anuśīlatvena dvividhāḥ | punas te ca trividhāḥ | aṅga-sevakāḥ pārṣadāḥ preṣyāś ca | tatrāṅga-sevakā aṅgābhyañjaka-tāmbūla-vastra-gandha-samarpakādayaḥ | pārṣadā mantri-sārathi-senādhyakṣa-dharmādhyakṣa-deśādhyakṣādayaḥ | vidyādhadi-cāturyeṇa sabhā-rañjakāś ca | purohitasya prādhānyād guru- vargāntaḥ-pāta eva | pārṣadatvam apy aṃśena | preṣyāḥ sādipadātiśilpi- prabhṛtayaḥ | ete ca yathā-pūrvaṃ prāyaḥ priyatarāḥ | śrīmad-uddhava- dāruka-prabhṛtīnāṃ tv aṅga-sevādi-vaiśiṣṭyam apy astīti sarvato'py ādhikyam | tatrāpi śrīmad-uddhavasya bahuśo'pi tvaṃ me bhṛtyaḥ suhṛt sakhā [BhP 11.11.49] ity ādy ukteḥ | athoddīpanāḥ pūrvoktā eva | tatra viśeṣato'ṅga-sevakeṣu guṇāḥ saundarya- saukumāryādayaḥ | kriyā śayana-bhojanādikāḥ | dravyāṇi tat-sevopayogyāni tad-ucchiṣṭāni ca | pārṣadeṣu guṇāḥ prabhutvādayaḥ | preṣyeṣu pratāpādaya ity ādi | athānubhāvāḥ prāyaḥ pūrvoktā eva | tathā yoge sva-sva-karmaṇi tātparyam | yat khalu sevā-samaye kampa-stambhādy-udbhavam api vilāpayati tat-tat- karma-tātparyaṃ hi tasyāsādhāraṇo dharmaḥ | kampādis tu sarva-sādhāraṇas tataḥ pūrvasyaiva balavattvam iti | evam anyatrāpi rase yathāyatham unneyam | athāyoge'pi sva-sva-karmānusandhānaṃ tad-arcāsv api tat-tat-kṛtir eva vā | atha sañcāriṇo'pi prāg-uktā eva | atha sthāyī ca dāsya-bhakty-ākhyaḥ | sa cākrūrādīnām aiśvarya-jñāna-pradhānaḥ | śrīmad-uddhavādīnāṃ tat-tat- sad-bhāve'pi mādhurya-jñāna-pradhānaḥ | śrī-vraja-sthānaṃ tu mādhuryeka- maya eva | athāpy eṣāṃ prīter bhaktitvaṃ śrī-gopa-rāja-kumāratva-parama-guṇa- prabhāvatvādinaivādara-sad-bhāvāt | tatrākrūrasya dadarśa rāmaṃ kṛṣṇaṃ ca vraje go-dohanaṃ gatau [BhP 10.28.28] ity ādi līlāyām anubhūta-tādṛśa- mādhuryasyāpi yamunā-hrade dṛṣṭena tad-aiśvarya-viśeṣeṇaiva camatkāra- paripoṣāt tat-pradhānatvaṃ vyaktam | śrīmad-uddhavasya mādhurya- pradhānatvaṃ (page 106) tu śrī-gokula-vāsi-bhāgya-ślāghāyāṃ sphuṭam eva vyaktam | ataeva tādṛśasyāpi tasyaivaṃ svecchā-maya-nara-līlā- mādhuryāveśaḥ smaryamāṇo mama tad-viyoga-khedaṃ vardhayatīti bhagavad-antardhānānantaram uddhavaḥ svayam āha- māṃ khedayaty etad ajasya janma- viḍambanaṃ yad vasudeva-gehe | vraje ca vāso 'ri-bhayād iva svayaṃ purād vyavātsīd yad-ananta-vīryaḥ || [BhP 3.2.16] iti |
English translation
English witness · section(s) 176
Anuccheda 176
Now we will consider the vatsalya-rasa enjoyed by the Lord's father, Maharaja Vasudeva, and by others also, and which is sometimes properly manifested, and sometimes improperly manifested in the form of rasabhasa. Vtsalya-rasa is seen in these words spoken by Maharaja Nanda (srimad-Bhagavatam 10.47.66):
manaso vrttayo nah syuh. . .
"May our thoughts always take shelter of Krsna's lotus feet, may our words always chant His names, and may our bodies always bow down to Him and serve Him."
Lord Krsna's spiritual master also has a relationship in vatsalya-rasa. This is seen in these words spoken by Sudama brahmana in srimad-Bhagavatam (10.80.44):
kim asmabhir anirvrttam deva-deva jagad-guro bhavata satya-kamena yesam vaso guror abhut
"What could I possibly have failed to achieve, O Lord of lords, O universal teacher, since I was able to personally live with You, whose every desire is fulfilled, at the home of our spiritual master?"
Vatsalya - rasa is also seen in these words of Srimad- Bhagavatam (10.80.6 and 27):
krsnasyasit sakha kascit. . .
"Lord Krsna had a certain brahmana friend (named Sudama) who was most learned in Vedic knowledge and detached from all sense enjoyment. Furthermore, his mind was peaceful and his senses subdued."
kathayam cakratuh. . .karau grhya parasparam
"Taking each other's hands, O King, Krsna and Sudama talked pleasantly about how they once lived together in the school of their guru."
In this way vatsalya - rasa is described. srimad-Bhagavatam 10.80.44 quoted in this anuccheda was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §209 · English §177
Source[२०९] अतएव श्लाघितं यन्-मर्त्य-लीलौपायिकम् [भ्प् ३.२.१२] इति । अग्रे परम- मधुरत्वेन तां लीलाम् अपि वर्णयति- वसुदेवस्य देवक्यां जातो भोजेन्द्र-बन्धने । चिकीर्षुर् भगवान् अस्याः शम् अजेनाभियाचितः ॥ ततो नन्द-व्रजम् इतः पित्रा कंसाद् विबिभ्यता । एकादश समास् तत्र गूढार्चिः स-बलो ऽवसत् ॥ परीतो वत्सपैर् वत्सांश् चारयन् व्यहरद् विभुः । यमुनोपवने कूजद्- द्विज-सङ्कुलिताङ्घ्रिपे ॥ कौमारीं दर्शयंश् चेष्टां प्रेक्षणीयां व्रजौकसाम् । रुदन्न् इव हसन् मुग्ध- बाल-सिंहावलोकनः ॥ [भ्प् ३.२.२५-२८] इत्य् आदि । रुदन्न् इव हसन्न् इति जनन्य्-आद्य्-अग्रे कौमार-चेष्टा-विशेषः ॥ ॥ ३.२ ॥ श्रीमान् उद्धवः ॥ २०८-२०९ ॥
[209] ataeva ślāghitaṃ yan-martya-līlaupāyikam [BhP 3.2.12] iti | agre parama- madhuratvena tāṃ līlām api varṇayati- vasudevasya devakyāṃ jāto bhojendra-bandhane | cikīrṣur bhagavān asyāḥ śam ajenābhiyācitaḥ || tato nanda-vrajam itaḥ pitrā kaṃsād vibibhyatā | ekādaśa samās tatra gūḍhārciḥ sa-balo 'vasat || parīto vatsapair vatsāṃś cārayan vyaharad vibhuḥ | yamunopavane kūjad- dvija-saṅkulitāṅghripe || kaumārīṃ darśayaṃś ceṣṭāṃ prekṣaṇīyāṃ vrajaukasām | rudann iva hasan mugdha- bāla-siṃhāvalokanaḥ || [BhP 3.2.25-28] ity ādi | rudann iva hasann iti janany-ādy-agre kaumāra-ceṣṭā-viśeṣaḥ || || 3.2 || śrīmān uddhavaḥ || 208-209 ||
English translation
English witness · section(s) 177
Anuccheda 177
srngara-rasa is seen in the following words spoken by Queen Rukmini in srimad-Bhagavatam (10.60.39):
tvam nyasta-danda-munibhir gaditanubhava atmatma-das ca jagatam iti me vrto 'si. . .
"Knowing that the great sages who have renounced the sannyasi's danda proclaim Your glories, that You are the Supreme Soul of all the worlds, and that You are so gracious that You give away even Your own self, I chose You as my husband, rejecting Lord Brahma, Lord siva, and the rulers of heaven, whose aspirations are all frustrated by the force of time, which is born from Your eyebrows. What interest, then, could I have in any other suitors?"
In this verse the word "atma" means paramatma", and "atma-dah" means "who reveals Himself to the liberated souls". Someone may say that in this vesre the mixture of srngara-rasa and santa-rasa creat rasabhasa. This is not so. What seems to be santa-rasa here is simply devotional service, is Queen Rukmini's declaration that she is the maidservant ofher dear husband. Her words are appropriate because they show that she is the crest jewel of all faithful wives devoted to their hsubands. Although they eacvh had hundreds of maidservants, Lord Krsna's queens considered themselves the maidservants of Lord Krsna. This is described in these words of srimad-Bhagavatam (10.59.45):
dasi-sata api vibhor vidadhuh sma dasyam
"Although the Supreme Lord's queens each had hundreds of maidservants, they chose to personally serve the Lord.."
Queen Rukmini is Goddess Laksmi herself. Her devotion to the Lord is mixed with knowledge of the Lord's supreme power and opulence. Therefore there is no rasabhasa is her prayers describing that opulence. srimad-Bhagavatam 10.6.39 quoted in this anuccheda was spoken by Queen Rukmini.
Prīti · Sanskrit §210 · English §178
Source[२१०] अथ श्री-व्रज-स्थानां माधुर्य-ज्ञानैक-मयत्वम् आह- पाद-संवाहनं चक्रुः केचित् तस्य महात्मनः । अपरे हत-पाप्मानो व्यजनैः समवीजयन् ॥ [भ्प् १०.१५.१८] महात्मानो महा-गुण-गण-गुणितस्य हत-पाप्मानो न तु वयम् इव तादृश-भाग्यान्तराय-लक्षण-पाप-युक्ता इति श्री-शुकदेवस्य दैन्योक्तिस् तत्- स्पृहातिशयं व्यञ्जयति । ॥ १०.१५ ॥ श्री-शुकः ॥ २१० ॥
[210] atha śrī-vraja-sthānāṃ mādhurya-jñānaika-mayatvam āha- pāda-saṃvāhanaṃ cakruḥ kecit tasya mahātmanaḥ | apare hata-pāpmāno vyajanaiḥ samavījayan || [BhP 10.15.18] mahātmāno mahā-guṇa-gaṇa-guṇitasya hata-pāpmāno na tu vayam iva tādṛśa-bhāgyāntarāya-lakṣaṇa-pāpa-yuktā iti śrī-śukadevasya dainyoktis tat- spṛhātiśayaṃ vyañjayati | || 10.15 || śrī-śukaḥ || 210 ||
English translation
English witness · section(s) 178
Anuccheda 178
Even the vraja-gopis, who think only of Lord Krsna's sweetness, are sometimes aware of His power and opulence. This is seen in the following words spoken by the gopiws in srimad- Bhagavatam (10.31.4):
na khalu gopika-nandano bhavan. . .
"You are not actually the son of the gopi Yasoda, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahma prayed for Yon to come and protect the universe, You have now appeared in the Satvata dynasty."
What here seems to be srngara-rasa mixed with santa- rtasa is in truth only joking words spoken by the gopis. This will be explained later in this book. Therefore everything in this verse is proper and there is no rasabhasa. It is also said in srimad-Bhagavatam (10.30.23):
baddhanyaya sraja kacit. . .
"One gopi tied up her slender companion with a flower garland and said, ``Now I will bind this boy who has broken the butter pots and stolen the butter.'' The second gopi then covered her face and beautiful eyes, pretending to be afraid."
These words seem to be a mixture of vatsalya-rasa and srngara-rasa . In truth there is no mixture, nor any rasabhasa in these words. This will be explained later. An example of natural srngara-rasa is seen in these words describing the rasa-dance pastime (srimad-Bhagavatam 10.29.10):
duhsaha-prestha-viraha. . .
"For those gopis who could not go to see Krsna, intolerable separation from their beloved caused an intense agony that burned away all impious karma. By meditating upon Him they realized His embrace, and the ecstasy they then felt exhausted their material piety. Although Lord Krsna is the Supreme Soul, these girls simply thought of Him as their male lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies."
These words were spoken by srila sukadeva Gosvami, the king of sages. Then it is said in srimad-Bhagavatam (10.29.12):
krsnam viduh param kantam. . .
"O sage, the gopis knew Krsna only as their lover, not as the Supreme Absolute Truth. So how could these girls, their minds caught up in the waves of the modes of nature, free themselves from material attachment?"
These words are a question posed by Maharaja Pariksit. In srila sukadeva Gosvami's answer to this question may seem to be based on a description of liberation, a description of santa- rasa, a description that may seem to be rasabhasa in the context of srngara-rasa. Actually there is no rasabhasa here. This is explained in Krsna-sandarbha. What is seen as liberation (moksa) here is in truth merely the gopis' overcoming the obstacles that prevent them from meeting Lord Krsna. This is not a description of anything else. It is not a description of impersonal liberation (moksa). It is said in srimad-Bhagavatam (10.32.8):
tam kacin netra-randhrena. . .yogivananda-sampluta
"One gopi took the Lord through the aperture of her eyes and placed Him within her heart. Then, with her eyes closed and her bodily hairs standing on end, she continuously embraced Him within. Thus immersed in transcendental ecstasy, she resembled a yogi meditating upon the Lord."
In this verse the word "yogi" is in the neuter gender. Although they shyly embrace Lord Krsna in their hearts, the gopis in truth embraced Him very earnestly. In this way they attained His association (yogi). Thus there is no rasabhasa here. In whatever passaghes of srimad-Bhagavatam there may seem to be rasabhasa, there is no rasabhasa in truth. Everything in srimad-Bhagavatam is proper and right.
Now seeming contardictions in relation to Lord Balarama and others will be considered. Many contradictions may seem to be manifest in Lord Krsna's many blissful pastimes with His devotees. None of these are contradictions in truth. This is so because of the action of the Lord's inconceivable spiritual potency (acintya-sakti). This is truew for all the devotees qualifiedto participate in the Lord's pastimes. Because He is Lored Krsna's elder brother, Lord Balarama is situated in vatsalya-rasa. Because He is identical with Lord Krsna and beacuse from childhood He enjoys pastimes with Lord Krsna, Lord Balarama is situated in sakhya-rasa. Because He is aware of Lord Krsna's supreme power and opulence (aisvarya), Lord Balarama is a devotee of Lored Krsna. All these features are manifest at the time of Lord Krsna's pastimes with Lord Balarama. The two of Them acting together, Krsna and Balarama attacked sankhacuda, enjoyed the holi-lila, sang, and enjoyed many pastimes. From Dvaraka Lord Balarama carried Lord Krsna's message to the gopis. There is nothing wrong in any of these activities. This truth is confirmed by the words of sriman Uddhava and many others also.
Now will be considered the rasabhasa present when a primary rasa is incompatible with a secondary rasa. It is said in srimad-Bhagavatam (10.44.51):
devaki vasudevas ca vijnaya jagad-isvarau krta-samvandanau putrau sasvajate na sankitau
"Devaki and Vasudeva, now knowing Krsna and Balarama to be the Lords of the universe, simply stood with joined palms. Being apprehensive, they did not embrace their sons."
Here someone may saty that the combination of vatsalya-rasa and bhayanaka-rasa (fear) in this verse is rasabhasa. The previous explanations have already shown that in this situation there is no rasabhasa.
Now will be considered the rasabhasa present when two secondary rasas are incompatible. In the pastime when Lord Krsna entered Kaliya Lake it is said in srimad-Bhagavatam (10.16.16):
tams tatha kataran viksya bhagavan madhavo balah prahasya kincin novaca prabhava jno 'nujasya sah
"The Supreme Lord Balarama, the master of all transcendental knowledge, smiled and said nothing when He saw the residents of Vrndavana in such distress, since He understood the extraordinary power of His younger brother."
Here Lord Balarama is fully aware of Lord Krsna's power and opulence, and the people of Vraja are plunged in karuna-rasa (grief). In this situation grief is appropriate, but someone may say that Lord Balarama's manifestation of hasya-rasa (smiling) is not appropriate, and therefore rasabhasa is present in this verse. The truth is that Lord Balarama manifests many different natures according to His different pastimes. This has already been explained. In this way He enjoys different pastimes. Here the cause of His smiling is His knowledge of Lord Krsna's supreme power. The people of Vraja, eager to protect Lord Krsna, are situated in a different mood in this situation. If they had known the secret truth of their dear Krsna, they would have smiled also. They would not have worried or lamented. An activity of Lord Balarama performed to benefit the people of Vraja is seen in these words of srimad-Bhagavatam (10.16.22):
krsna-pranan nirvisato nandadin viksya tam hradam pratyasedhat sa bhagavan ramah krsnanubhava-vit
"Lord Balarama then saw that Nanda Maharaja and the other cowherd men, who had dedicated their very lives to Krsna, were beginning to enter the serpent's lake. As the Supreme Personality of Godhead, Lord Balarama fully knew Lord Krsna's actual power, and therefore He restrained them."
At the end of this pastime the people of Vraja regained their Lord Krsna. This is described in these words of srimad- Bhagavatam (10.17.16):
ramas caCyutam alingya jahasasyanubhava-vit
"Lord Balarama embraced His infallible brother and laughed, knowing well the extent of His potency. Out of great feelings of love, He lifted Him up on His lap and repeatedly looked at Him. The cows, bulls and young female calves also achieved the highest pleasure."
In this verse Lord Balarama smiled because he regained Lord Krsna. In the pastime of the kidnapping of Rukimini and in manyother pastimes also, Lord Balarama's nature of being flooded with love for His brother Krsna is described. In all these pastimes nothing is inappropriate. Therefore Lord Balarama's smiling here is not rasabhasa. srimad-Bhagavatam 10.16.16 quoted here was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §211 · English §179
Source[२११] तथा हन्तायम् अद्रिर् अबला हरि-दास-वर्यः [भ्प् १०.२१.१८] इत्य् आदि । स्पष्टम् ॥ ॥ १०.२१ ॥ श्री-गोप्यः ॥ २११ ॥
[211] tathā hantāyam adrir abalā hari-dāsa-varyaḥ [BhP 10.21.18] ity ādi | spaṣṭam || || 10.21 || śrī-gopyaḥ || 211 ||
English translation
English witness · section(s) 179
Anuccheda 179
Incompatible mixtures of sthayi-bhava in ecstatic love ofr the Supreme Personality of Godhead are called "prity- abhasa". Prity-abhasa is included within rasabhasa. Incompatible mixtures of sancari-bhava are also a kind of rasabhasa.It is said in srimad-Bhagavatam (10.86.32):
sva-vacas tad rtam kartum asmad-drg-gocaro bhavan yad atthaikanta-bhaktan me nanantah srir ajah priyah
"You have said: `Neither Ananta, Goddess sri, nor unborn Brahma is dearer to Me than My unalloyed devotee.' To prove Your own words true, You have now revealed Yourself to our eyes."
This verse may seem to be an incompatible mixture (abhasa) of devotion (bhakti) and pride (garva). In truth there is nothing incompatible in this verse. This verse means: "Because I am Your unalloyed devotee, I am very dear to You. You said: `Lord Ananta is not dear to Me merely because He is the abode where I rest. Goddess sri is not dear to Me merely because she is My wife. Unborn Brahma is not dear to Me merely because he is My son. However, he who is the best of My unalloyed devotees is most dear to Me.' To show that the words You spoke are the truth You have now appeared before my eyes. By coming before me You have given Your mercy to me." These words were spoken by the King of Mithila to the Supreme Personality of Godhead.
Prīti · Sanskrit §212 · English §180
Source[२१२] तद् एतद्-विभावादि-स्थाय्य् अन्त-संवलन-चमत्कारात्मको रसो ज्ञेयः । स च पूर्ववत् प्रथ्माप्राप्त्य्-आत्मको यथा- अप्य् अद्य विष्णोर् मनुजत्वम् ईयुषो भारावताराय भुवो निजेच्छया । लावण्य-धाम्नो भवितोपलम्भनं मह्यं न न स्यात् फलम् अञ्जसा दृशः ॥ [भ्प् १०.३८.१०] स्पष्टम् । ॥ १०.३८ ॥ श्री-अक्रूरः ॥ २१२ ॥
[212] tad etad-vibhāvādi-sthāyy anta-saṃvalana-camatkārātmako raso jñeyaḥ | sa ca pūrvavat prathmāprāpty-ātmako yathā- apy adya viṣṇor manujatvam īyuṣo bhārāvatārāya bhuvo nijecchayā | lāvaṇya-dhāmno bhavitopalambhanaṃ mahyaṃ na na syāt phalam añjasā dṛśaḥ || [BhP 10.38.10] spaṣṭam | || 10.38 || śrī-akrūraḥ || 212 ||
English translation
English witness · section(s) 180
Anuccheda 180
It is said in srimad-Bhagavatam (10.46.29):
tayor ittham bhagavati krsne nanda-yasodayoh viksyanuragam paramam nandam ahoddhavo muda
"Uddhava then joyfully addressed Nanda Maharaja, having clearly seen the supreme loving attraction he and Yasoda felt for Krsna, the Supreme Personality of Godhead."
In this verse is seen the grief Nanda and Yasoda felt in separation freom Lord Krsna. It would seem that their grief in separation and Uddhava's joy are incompatible. The truth is that they are not incompatible. Here the situation is like the previously described situation where Lord Balarama smiled as the people of Vraja grieved. Uddhava had come to console the people of Vraja. Therefore it would not have been appropriate for him to be morose in their presence. Therefore Uddhava's joy here is filled with a great wonder of the glories of appropriate ecstatic spiritual love. Udshava did succeed in consoling the people of Vraja. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §213 · English §181
Source[२१३] तद्-अनन्तर-प्राप्ति-लक्षण-सिद्ध्य्-आत्मको, यथा- भगवद्-दर्शनाह्लाद- बाष्प-पर्याकुलेक्षणः । पुलकाचिताङ्ग औत्कण्ठ्यात् स्वाख्याने नाशकन् नृप ॥ [भ्प् १०.३८.२५] स्वाख्याने अक्रूरोऽहं नमस्करोमि इत्य् एतल्-लक्षणे । ॥ १०.३८ ॥ श्री-शुकः ॥ २१३ ॥
[213] tad-anantara-prāpti-lakṣaṇa-siddhy-ātmako, yathā- bhagavad-darśanāhlāda- bāṣpa-paryākulekṣaṇaḥ | pulakācitāṅga autkaṇṭhyāt svākhyāne nāśakan nṛpa || [BhP 10.38.25] svākhyāne akrūro'haṃ namaskaromi ity etal-lakṣaṇe | || 10.38 || śrī-śukaḥ || 213 ||
English translation
English witness · section(s) 181
Anuccheda 181
It is said in srimad-Bhagavatam (10.42.10):
ehi vira grham yamo na tvam tyaktum ihotsahe tvayonmathita-cittayah prasida purusarsabha
"Come, O hero. Let us go to my house. I cannot bear to leave You here. O best of males, please take pity on me, since You ahve agitated my mind."
Someone may say that it is not appropriate for a heroine to be very agitated, and therefore this verse presents an abhasa in srngara-rasa. The truth is there is nothing incmpatible in this verse, for even in ordinary affairs this kind of agitation is not inappropriate. This verse was spoken by Kubja to the Supreme Personality of Godhead.
Prīti · Sanskrit §214–215 · English §182
Source[२१४] अथ भगवद्-अन्तर्धानान्तरं वियोगात्मको यथा - इति भागवतः पृष्टः क्षत्त्रा वार्तां प्रियाश्रयाम् । प्रतिवक्तुं न चोत्सेह औत्कण्ठ्यात् स्मारितेश्वरः ॥ यः पञ्च-हायनो मात्रा प्रातर्-आशाय याचितः । तन् नैच्छद् रचयन् यस्य सपर्यां बाल-लीलया ॥ स कथं सेवया तस्य कालेन जरसं गतः । पृष्टो वार्तां प्रतिब्रूयाद् भर्तुः पादाव् अनुस्मरन् ॥ [भ्प् ३.२.१-३] भागवतः श्रीमान् उद्धवः । क्षात्रा विदुरेण । जरसं वर्षाणां पञ्चविंशत्य्-उत्तर-शतस्य तादृशानां प्राकट्य-मर्यादा-कालस्यान्तिमं भागम् इत्य् एव विवक्षितं न तु जीर्णत्वम् । (पगे १०७) श्री-कृष्ण-सवयसस् तस्यापि तद्वन् नित्य-वयसत्वेन श्री-कृष्ण-सन्दर्भे स्थापितत्वात् नोद्धवोऽण्व् अपि मन्-न्यूनः [भ्प् ३.४.३१] इति श्री-भगवद्-वाक्य- वैशिष्ठ्यात् । तत्र प्रवयसोऽप्य् आसन् युवानोऽतिमहौजस [भ्प् १०.४५.१९] इत्य् आदिना कैमुत्याच् च ॥ ॥ ३.२ ॥ श्री-शुकः ॥ २१४ ॥ [२१५] अत्र कृष्ण-द्युमणि-निम्लोचे [भ्प् ३.२.७] इत्य् आदौ दुर्भगो बत लोकोऽयम् [भ्प् ३.२.८] इत्य् आदिषु चात्मात्मीय-विगर्हादि-लक्षणो विलापश् च ज्ञेयः । अथ वियोगानन्तर-योग-लक्षण-तुष्ट्य्-आत्मक उदाहार्यः । तत्र साक्षात्कार- तुल्य-स्फूर्तात्मको यथा तद्-अनन्तरम् एव श्रीमद्-उद्धवस्य- स मुहूर्तम् अभूत् तूष्णीं कृष्णाङ्घ्रि-सुधया भृशम् । तीव्रेण भक्ति-योगेन निमग्नः साधु निर्वृतः ॥ [भ्प् ३.२.४] इत्य् आदि । स्पष्टम् । ॥ ३.२ ॥ श्री-शुकः ॥ २१५ ॥
[214] atha bhagavad-antardhānāntaraṃ viyogātmako yathā - iti bhāgavataḥ pṛṣṭaḥ kṣattrā vārtāṃ priyāśrayām | prativaktuṃ na cotseha autkaṇṭhyāt smāriteśvaraḥ || yaḥ pañca-hāyano mātrā prātar-āśāya yācitaḥ | tan naicchad racayan yasya saparyāṃ bāla-līlayā || sa kathaṃ sevayā tasya kālena jarasaṃ gataḥ | pṛṣṭo vārtāṃ pratibrūyād bhartuḥ pādāv anusmaran || [BhP 3.2.1-3] bhāgavataḥ śrīmān uddhavaḥ | kṣātrā vidureṇa | jarasaṃ varṣāṇāṃ pañcaviṃśaty-uttara-śatasya tādṛśānāṃ prākaṭya-maryādā-kālasyāntimaṃ bhāgam ity eva vivakṣitaṃ na tu jīrṇatvam | (page 107) śrī-kṛṣṇa-savayasas tasyāpi tadvan nitya-vayasatvena śrī-kṛṣṇa-sandarbhe sthāpitatvāt noddhavo'ṇv api man-nyūnaḥ [BhP 3.4.31] iti śrī-bhagavad-vākya- vaiśiṣṭhyāt | tatra pravayaso'py āsan yuvāno'timahaujasa [BhP 10.45.19] ity ādinā kaimutyāc ca || || 3.2 || śrī-śukaḥ || 214 || [215] atra kṛṣṇa-dyumaṇi-nimloce [BhP 3.2.7] ity ādau durbhago bata loko'yam [BhP 3.2.8] ity ādiṣu cātmātmīya-vigarhādi-lakṣaṇo vilāpaś ca jñeyaḥ | atha viyogānantara-yoga-lakṣaṇa-tuṣṭy-ātmaka udāhāryaḥ | tatra sākṣātkāra- tulya-sphūrtātmako yathā tad-anantaram eva śrīmad-uddhavasya- sa muhūrtam abhūt tūṣṇīṃ kṛṣṇāṅghri-sudhayā bhṛśam | tīvreṇa bhakti-yogena nimagnaḥ sādhu nirvṛtaḥ || [BhP 3.2.4] ity ādi | spaṣṭam | || 3.2 || śrī-śukaḥ || 215 ||
English translation
English witness · section(s) 182
Anuccheda 182
It is said in srimad-Bhagavatam (10.35.14):
tava sutah sati yadadhara-bimbe. . .
"O pious mother Yasoda, your son, who is expert in all the arts of herding cows, has invented many new styles of flute- playing. When He 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 ascertain the essence of that music, and thus they bow down their heads and hearts."
The restlessness here is not like the restlessness felt by Kubja. In srimad-Bhagavatam is a passage where in groups of doble stanzas the gopis describe the sweetness of Lord Krsna's flute. The gopis, however, do not become bewildered by the sound of Lord Krsna's flute as the demigods do. The gopis say in that passage of srimad-Bhagavatam (10.35.17):
vrajati tena vayam. . .
"As Krsna strolls through Vraja with His lotus- petal-like feet, marking the ground with the distinctive embIems of flag, thunderbolt, lotus and elephant goad, He relieves the distress the ground feels from the cows' hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gopis, who become agitated by Cupid when Krsna playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening."
There the gopis also say (srimad-Bhagavatam 10.35.3):
vyoma-yana-vanitah. . .
"When Mukunda vibrates the flute He has placed to His lips, stopping its holes with His tender fingers, He rests His left cheek on His left arm and makes His eyebrows dance. At that time the demigoddesses traveling in the sky with their husbands, the Siddhas, become amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit of lusty desires, and in their distress they are unaware that the belts of their garments are loosening."
These words describe the expression of natural ecstatic love. The gopis say in srimad-Bhagavatam (10.35.20):
kunda-dama. . .
"O sinless Yasoda, your darling child, the son of Maharaja Nanda, has festively enhanced His attire with a jasmine garland, and He is now playing along the Yamuna in the company of the cows and cowherd boys, amusing His dear companions. The gentle breeze honors Him with its soothing fragrance of sandalwood, while the various Upadevas, standing on all sides like panegyrists, offer their music, singing and gifts of tribute."
The gopis also say in srimad-Bhagavatam (10.29.31):
maivam vibho 'rhati bhavan. . .
"O all-powerful one, You should not speak in this cruel way. Do not reject us, who have renounced all material enjoyment to render devotional service to Your lotus feet. Reciprocate with us, O stubborn one, just as the primeval Lord, sri Narayana, reciprocates with His devotees in their endeavors for liberation."
Someone may say that the gopis' humble appeal for Lord Krsna's association in this verse is inappropriate, an example of rasabhasa. Itis not rasabhasa. In truth these words spoken by the gopis may be interpreted to be a series of puns that show a meaning very different from what seems to be an impassionaed appeal. This will be explained later. In this way the sublime sweetness of the Lord's pastimes is established.
Someone may say that rasabhasa is present in the following statement of Bali Maharaja in srimad-Bhagavatam (8.20.12-13):
yadyapy asav adharmena mam badhniyad anagasam tathapy enam na himsisye bhitam brahma-tanum ripum. . .
"Although He is Visnu Himself, out of fear He has covered Hismelf in the form of a brahmana to come to me begging. Under the circumstances, because He has assumed the form of a brahmana, even if He irreligiously arrests me or even kills me, I shall not retaliate, although He is my enemy. "If this brahmana really is Lord Visnu, who is worshiped by Vedic hymns, He would never give up His widespread reputation. Either He would lie down having been killed by me, or He would kill me in a fight."
Someone may say that these impious words inspired by sukracarya's trickery are improper and therefore bhakty-abhasa (incompatible with devotional service). However, because with His feet Lord Vamana directly touched Bali Maharaja and gave him devotion, these words are not truly bhakty-abhasa. These two verses were spoken by Bali Maharaja to sukracarya.
Prīti · Sanskrit §216 · English §183
Source[२१६] एवम् एव व्रजे तद्-विरह-दुःख-मग्ने कृपया व्यवहार-रक्षार्थं केषुचिद् अव्यवच्छेदेनैव स्फुरतीत्य् अत एव श्रीमद्-उद्धव-प्रवेशे केषांचित् सुखम् अपि वर्णितम् । वासितार्थेऽभियुद्धद्भिः [भ्प् १०.४६.९] इत्य् आदिभिश् च । तां दीप-दीप्तैर् मणिभिर् विरेजुः [भ्प् १०.४६.४५] इत्य् आदिना च । अतएव श्री-भगवतापि प्रायः पितरौ प्रेयसीश् चैवोद्दिश्य सन्दिष्टम् गच्छोद्धव व्रजं सौम्य [भ्प् १०.४६.३] इत्य् आदिना । पित्रादीनां तु सर्वत्र दुःख-मात्र-स्फुरणाद् अन्येषां सुखम् अपि नानुभव-पदवीम् आरोहति । अपि स्मरति नः कृष्णो मातरं सुहृदः सखीन् । गोपान् व्रजं चात्म-नाथं गावो वृन्दावनं गिरिम् ॥ [भ्प् १०.४६.१८] इत्य् आदि श्री-व्रजेश्वर-वचनात् । तत्र श्रीमद्-उद्धव-वासे तु प्रायः सर्वेषाम् अपि तादृशीं स्फूर्तिं वर्णयति- उवास कतिचिन् मासान् गोपीनां विनुदन् शुचः । कृष्ण-लीला-कथां गायन् रमयाम् आस गोकुलम् ॥ यावन्त्य् अहानि नन्दस्य व्रजे ऽवात्सीत् स उद्धवः । व्रजौकसां क्षण-प्रायाण्य् आसन् कृष्णस्य वार्तया ॥ सरिद्-वन-गिरि-द्रोणीर् वीक्षन् कुसुमुतान् द्रुमान् । कृष्णं संस्मारयन् रेमे हरि-दासो व्रजौकसाम् ॥ [भ्प् १०.४७.५४-५६] संसारयन् स्फोरयन्न् इत्य् अर्थः । अतएव विनुदन् शुच इत्य् आदिकम् उक्तम् । ॥ १०.४७ ॥ श्री-शुकः ॥ २१६ ॥
[216] evam eva vraje tad-viraha-duḥkha-magne kṛpayā vyavahāra-rakṣārthaṃ keṣucid avyavacchedenaiva sphuratīty ata eva śrīmad-uddhava-praveśe keṣāṃcit sukham api varṇitam | vāsitārthe'bhiyuddhadbhiḥ [BhP 10.46.9] ity ādibhiś ca | tāṃ dīpa-dīptair maṇibhir virejuḥ [BhP 10.46.45] ity ādinā ca | ataeva śrī-bhagavatāpi prāyaḥ pitarau preyasīś caivoddiśya sandiṣṭam gacchoddhava vrajaṃ saumya [BhP 10.46.3] ity ādinā | pitrādīnāṃ tu sarvatra duḥkha-mātra-sphuraṇād anyeṣāṃ sukham api nānubhava-padavīm ārohati | api smarati naḥ kṛṣṇo mātaraṃ suhṛdaḥ sakhīn | gopān vrajaṃ cātma-nāthaṃ gāvo vṛndāvanaṃ girim || [BhP 10.46.18] ity ādi śrī-vrajeśvara-vacanāt | tatra śrīmad-uddhava-vāse tu prāyaḥ sarveṣām api tādṛśīṃ sphūrtiṃ varṇayati- uvāsa katicin māsān gopīnāṃ vinudan śucaḥ | kṛṣṇa-līlā-kathāṃ gāyan ramayām āsa gokulam || yāvanty ahāni nandasya vraje 'vātsīt sa uddhavaḥ | vrajaukasāṃ kṣaṇa-prāyāṇy āsan kṛṣṇasya vārtayā || sarid-vana-giri-droṇīr vīkṣan kusumutān drumān | kṛṣṇaṃ saṃsmārayan reme hari-dāso vrajaukasām || [BhP 10.47.54-56] saṃsārayan sphorayann ity arthaḥ | ataeva vinudan śuca ity ādikam uktam | || 10.47 || śrī-śukaḥ || 216 ||
English translation
English witness · section(s) 183
Anuccheda 183
It is said in srimad-Bhagavatam (10.71.10):
jarasandha-vadhah krsna bhury-arthayopakalpate
"O Krsna, the killing of Jarasandha, which is certainly a reaction of his past sins, will bring immense benefit. Indeed, it will make possible the scarificial ceremony You desire."
Here someone may say that because in this verse Uddhava directly addresses Lord Krsna by His name, these words are an example of dasyabhasa (incompatible with Uddhava's mellow of daysa-rasa).In truth there is no dasyabhasa in these words. Because Lord Krsna's names are filled with descriptions of His glories, it is not improper for the Lord's servants to speak His names directly. That the Supreme Lord's names are filled with His glories is described in these words of svetasvatara Upanisad (4.19):
yasya nama mahad-yasah
"The Supreme Lord's names are filled with descriptions of His glories."
srimad-Bhagavatam 10.71.10 quoted here was spoken by Uddhava to the Supreme Personality of Godhead.
Prīti · Sanskrit §217 · English §184
Source[२१७] अथ साक्षात्कार-लक्षण-तुष्ट्य्-आत्मकं श्रीमद्-उद्धवस्याह- ततस् तम् अन्तर् हृदि सन्निवेश्य गतो महा-भागवतो विशालाम् । यथोपदिष्टां जगद्-एक-बन्धुना तपः समास्थाय हरेर् अगाद् गतिम् ॥ [भ्प् ११.२९.४७] (पगे १०८) गम्यते इति गतिः । यथोपदिष्टां गतिम् इत्य् अस्य तृतीयानुसारेणायम् अर्थः । पूर्वं तत्र तं प्रति श्री-भगवता वेदाहम् अन्त्रमनसीप्सितं ते ददामि यत् तद् दूर-वापम् अन्यैः [भ्प् ३.४.११] इत्य् अनेन तद्-अभीप्सितं दातुं प्रतिश्रुतम् । त्वद्-ईप्सित-पूर्त्य्-अर्थं यद्-अन्यैर् दुरवापं तद् ददामीत्य् अर्थः । तच् च देयं पुरा मया प्रोक्तम् अजाय नाभा [भ्प् ३.४.१३] इत्य् आदिना सङ्क्षेप-भागवत-रूपम् इत्य् उद्दिष्टम् । अथ तादृश-तत्-प्रतिश्रुत-श्रवणेन परमोत्सुकतया परम-निजाभीप्सितम् असौ स्वयम् एव निवेदितवान्-- को न्व् ईश ते पाद-सरोज-भाजां सुदुर्लभो ऽर्थेषु चतुर्ष्व् अपीह । तथापि नाहं प्रवृणोमि भूमन् भवत्-पदाम्भोज-निषेवणोत्सुकः ॥ [भ्प् ३.४.१५] इत्य् अनेन । अथागन्तुकं निज-मोह-विशेषं च निवेदितवान्-कर्माण्य् अनीहस्य भवोऽभवय [भ्प् ३.४.१६] इत्य् आदिभ्याम् । तच् च साक्षात्-तद्-उपदेश-बलेन प्रायः पर-प्रत्यायनार्थम् एव ज्ञेयम् नोद्धवोऽण्व् अपि मन्-न्यूनः [भ्प् ३.४.३१] इत्य् आदेः । अथ तत्-तद्-अर्थोपयुक्तत्या भगवद्-उद्दिष्टार्थम् अपि प्रार्थितवान् । ज्ञानं परं स्वात्म-रहः प्रकाशं प्रोवाच कस्मै [भ्प् ३.४.१८] इत्य् आदिना । तत्र यद् वृजिनं तरेम इति वृजिनं तादृश-सेवा-विरह-दुःखम् । तादृश-लोक- मोह-दुःखं च । तत् तरणस्य तद्-रहस्य-ज्ञानाधीनत्वाद् इति भावः । ततश् च मद्-अभीष्टं श्री-भगवान् अपि सम्पादितवान् इति श्री-विदुरं प्रति कथितं श्रीमद्-उद्धवेन स्वयम् एव - इत्य् आवेदित-हार्दाय मह्यं स भगवान् परः । आदिदेशारविन्दाक्ष आत्मनः परमां स्थितिम् ॥ [भ्प् ३.४.१९] इति । द्वितीये ब्रह्मणेऽपि परम-वैकुण्ठं दर्शयता तेनात्मनः परम- भगवत्ता-रूपा स्थितिर् दर्शिता । सा च श्री-द्वारका-वैभव-रूपेति श्री- भगवत्-सन्दर्भे स्थापितम् अस्ति । सङ्क्षेप-श्री-भागवत-रूपया चतुः- श्लोक्या च । तस्य तादृशत्वेऽपि विचित्र-लीला-भक्त-परवशत्व-रूपासाव् इति तत्रैव बोधितम् ।ततस् तद्-अनुभवेनोभयत्रापि श्रीमद्-उद्धवस्य धैर्यं जातम् इति तत्-तद्-उपयोगः । ततश् च ताम् एव तद्-उपदिष्टां गतिं जगामेत्य् अर्थः । तथैवोप्द्दिष्टम् अन्ते तं प्रत्य् एकादशे - ज्ञाने कर्मणि योगे च वार्तायां दण्ड-धारणे । यावान् अर्थो नृणां तात तावांस् ते ऽहं चतुर्-विधः ॥ [भ्प् ११.२९.३३] इति । तस्य श्री-कृष्ण-रूपा गतिश् चेयं श्री-शुक-द्वारा श्री-भागवत-प्रचारात् पूर्वम् एव ज्ञेया । स्व-ज्ञान-प्रचारार्थम् एव हि सोऽयं पृथिव्यां रक्षितः । तद्-अनन्तरं चरितार्थत्वात् न प्रयोजनम् इति । किन्तु काम-व्यूहेन श्रीमद्- व्रजेऽप्य् अस्य तत्-प्राप्तिर् ज्ञेया । आसाम् अहो चरण-रेणु-जुषाम् अहं स्याम् [भ्प् १०.४७.६१] इति दृढ-मनोरथावगमात् । ॥ ११.२९ ॥ श्री-शुकः ॥ २१७ ॥
[217] atha sākṣātkāra-lakṣaṇa-tuṣṭy-ātmakaṃ śrīmad-uddhavasyāha- tatas tam antar hṛdi sanniveśya gato mahā-bhāgavato viśālām | yathopadiṣṭāṃ jagad-eka-bandhunā tapaḥ samāsthāya harer agād gatim || [BhP 11.29.47] (page 108) gamyate iti gatiḥ | yathopadiṣṭāṃ gatim ity asya tṛtīyānusāreṇāyam arthaḥ | pūrvaṃ tatra taṃ prati śrī-bhagavatā vedāham antramanasīpsitaṃ te dadāmi yat tad dūra-vāpam anyaiḥ [BhP 3.4.11] ity anena tad-abhīpsitaṃ dātuṃ pratiśrutam | tvad-īpsita-pūrty-arthaṃ yad-anyair duravāpaṃ tad dadāmīty arthaḥ | tac ca deyaṃ purā mayā proktam ajāya nābhā [BhP 3.4.13] ity ādinā saṅkṣepa-bhāgavata-rūpam ity uddiṣṭam | atha tādṛśa-tat-pratiśruta-śravaṇena paramotsukatayā parama-nijābhīpsitam asau svayam eva niveditavān-- ko nv īśa te pāda-saroja-bhājāṃ sudurlabho 'rtheṣu caturṣv apīha | tathāpi nāhaṃ pravṛṇomi bhūman bhavat-padāmbhoja-niṣevaṇotsukaḥ || [BhP 3.4.15] ity anena | athāgantukaṃ nija-moha-viśeṣaṃ ca niveditavān-karmāṇy anīhasya bhavo'bhavaya [BhP 3.4.16] ity ādibhyām | tac ca sākṣāt-tad-upadeśa-balena prāyaḥ para-pratyāyanārtham eva jñeyam noddhavo'ṇv api man-nyūnaḥ [BhP 3.4.31] ity ādeḥ | atha tat-tad-arthopayuktatyā bhagavad-uddiṣṭārtham api prārthitavān | jñānaṃ paraṃ svātma-rahaḥ prakāśaṃ provāca kasmai [BhP 3.4.18] ity ādinā | tatra yad vṛjinaṃ tarema iti vṛjinaṃ tādṛśa-sevā-viraha-duḥkham | tādṛśa-loka- moha-duḥkhaṃ ca | tat taraṇasya tad-rahasya-jñānādhīnatvād iti bhāvaḥ | tataś ca mad-abhīṣṭaṃ śrī-bhagavān api sampāditavān iti śrī-viduraṃ prati kathitaṃ śrīmad-uddhavena svayam eva - ity āvedita-hārdāya mahyaṃ sa bhagavān paraḥ | ādideśāravindākṣa ātmanaḥ paramāṃ sthitim || [BhP 3.4.19] iti | dvitīye brahmaṇe'pi parama-vaikuṇṭhaṃ darśayatā tenātmanaḥ parama- bhagavattā-rūpā sthitir darśitā | sā ca śrī-dvārakā-vaibhava-rūpeti śrī- bhagavat-sandarbhe sthāpitam asti | saṅkṣepa-śrī-bhāgavata-rūpayā catuḥ- ślokyā ca | tasya tādṛśatve'pi vicitra-līlā-bhakta-paravaśatva-rūpāsāv iti tatraiva bodhitam |tatas tad-anubhavenobhayatrāpi śrīmad-uddhavasya dhairyaṃ jātam iti tat-tad-upayogaḥ | tataś ca tām eva tad-upadiṣṭāṃ gatiṃ jagāmety arthaḥ | tathaivopddiṣṭam ante taṃ praty ekādaśe - jñāne karmaṇi yoge ca vārtāyāṃ daṇḍa-dhāraṇe | yāvān artho nṛṇāṃ tāta tāvāṃs te 'haṃ catur-vidhaḥ || [BhP 11.29.33] iti | tasya śrī-kṛṣṇa-rūpā gatiś ceyaṃ śrī-śuka-dvārā śrī-bhāgavata-pracārāt pūrvam eva jñeyā | sva-jñāna-pracārārtham eva hi so'yaṃ pṛthivyāṃ rakṣitaḥ | tad-anantaraṃ caritārthatvāt na prayojanam iti | kintu kāma-vyūhena śrīmad- vraje'py asya tat-prāptir jñeyā | āsām aho caraṇa-reṇu-juṣām ahaṃ syām [BhP 10.47.61] iti dṛḍha-manorathāvagamāt | || 11.29 || śrī-śukaḥ || 217 ||
English translation
English witness · section(s) 184
Anuccheda 184
It is said in srimad-Bhagavatam (10.75.5):
satam susrusane jisnuh krsnah padavanejane
"Arjuna attended the respectable elders, and Krsna washed everyone's feet."
Here someone may say: "It is not right that Maharaja Yudhisthira engaged Lord Krsna in washing everypne's feet. This is an example of bhakty-abhasa (incompatible with devotional service)." In truth there is no bhakty-abhasa in this verse. It is said in srimad-Bhagavatam (10.75.3):
bandhavah paricaryayam tasyasan prema-bandhanah
"At the Rajasuya sacrifice of your saintly grandfather his family members, bound by their love for him, engaged themselves in humble services on his behalf."
Here the family members were not assigned to various services by Maharaja Yudhisthira. Rather, but their own desire they performed these services. Therefore by His own desire Lord Krsna washed everyone's feet. It was not otherwise. In this situation Lord Krsna thought, "My kinsmen still have some past karmic reactions present in their bodies. I should remove all thos karmic reactions." Thus, by the power of Lord Krsna's unstoppable desire, He acted in that way. Lord Krsna also desired to show devotion to Narada Muni and the other brahmanas present there. Therefore He washed their feetto show the respect that should be offered to a brahmana. Lord Krsna Himself said in srimad-Bhagavatam (10.69.40):
putra ma khidah
"O brahmana, I am the speaker of religion, its performer and sanctioner. I observe religious principles to teach them to the world, My child, sop do not be disturbed."
srimad-Bhagavatam 10.75.5 quoted here was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §218 · English §185
Source[२१८] अथ प्रश्रय-भक्ति-मयो रसः । तत्रालम्बनो लालकत्वेन स्फुरन् प्रश्रय- भक्ति-विषयः श्री-कृष्णश् च पूर्ववत् परमेश्वराकारः श्रीमन्-नराकारश् चेति द्विविधाविर्भावः । तत्-तद्-आश्रयत्वेन च लाल्याश् च त्रिविधाः । तत्र परमेश्वराकाराश्रया ब्रह्मादयः । श्रीमन्-नराकाराश्रयाः श्री- दशाक्षर-ध्यान-दर्शित-श्री-गोकुल-पृथुकाः । उभयाश्रयाः श्री- द्वारका-जन्मानः । ते (पगे १०९) च सर्वे यथायथं पुत्रानुज- भ्रातुष्पुत्रादयः । तत्र पुत्राः केचिद् गुणतः केचिद् आकारतः केचिद् उभयतश् च तद्-अनुहारि-प्रायाः । तत्र गुणानुहारित्वम् आह-- एकैकशस् ताः कृष्णस्य पुत्रान् दश-दशाबलाः । अजीजनन्न् अनवमान् पितुः सर्वात्म-सम्पदा ॥ [भ्प् १०.६१.१]
[218] atha praśraya-bhakti-mayo rasaḥ | tatrālambano lālakatvena sphuran praśraya- bhakti-viṣayaḥ śrī-kṛṣṇaś ca pūrvavat parameśvarākāraḥ śrīman-narākāraś ceti dvividhāvirbhāvaḥ | tat-tad-āśrayatvena ca lālyāś ca trividhāḥ | tatra parameśvarākārāśrayā brahmādayaḥ | śrīman-narākārāśrayāḥ śrī- daśākṣara-dhyāna-darśita-śrī-gokula-pṛthukāḥ | ubhayāśrayāḥ śrī- dvārakā-janmānaḥ | te (page 109) ca sarve yathāyathaṃ putrānuja- bhrātuṣputrādayaḥ | tatra putrāḥ kecid guṇataḥ kecid ākārataḥ kecid ubhayataś ca tad-anuhāri-prāyāḥ | tatra guṇānuhāritvam āha-- ekaikaśas tāḥ kṛṣṇasya putrān daśa-daśābalāḥ | ajījanann anavamān pituḥ sarvātma-sampadā || [BhP 10.61.1]
English translation
English witness · section(s) 185
Anuccheda 185
It is said in srimad-Bhagavatam (10.15.20-21):
sridama nama gopalo rama-kesavayoh sakha subala-stokakrsnadya gopah premnedam abruvan
"Once, some of the cowherd boys - Sridama, the very close friend of Rama and Krsna, along with Subala, Stokakrsna and others - lovingly spoke the following words.
rama rama maha-sattva krsna dusta-nibarhana ito 'vidure su-mahad vanam talali-sankulam
"(The cowherd boys said:) Rama, Rama, O mighty- armed one! O Krsna, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees."
Someone may say that because the cowherd bosy approached Krsna and Balarama with awe and veneration, this passage is inappropriate for sakhya-rasa (sakhyabhasa). However, yhis passage is in truth not at all inappropriate, for although they were aware that Krsna and Balarama were both very powerful and heroic, the boys still though Krsna and Balarama were still their equals and not their superiors at all. Their awareness of the great power and heroism of Krsna and Balarama, only increased the boys' affection for Them in sakhya-rasa. It is said in srimad-Bhagavatam (10.58.14):
salam krsnena sannaddho vihartum vipinam mahat bahu-vyala-mrgakirnam pravisat para-vira-ha
"Once Arjuna, the slayer of powerful enemies, donned his armor, mounted his chariot flying teh flag of Hanuman, took up his bow and his two inexhaustible quivers, and went to sport with Lord Krsna in a large forest filled with fierce animals."
As it was shown in srimad-Bhagavatam 10.15.20-21, the knowledge of Lord Krsna's heroic power enhancted Arjuna's affection for Him in sakhya-rasa. The same kind of situation, where the knowledge of Lord Krsna's heroic power enhances the love His friends feel for Him is also seen in these words of srimad-Bhagavatam (10.12.24):
asman kim atra grasita nivistan ayam tatha ced bakavad vinanksyati
"Then the boys said, `Has this living creature come to swallow us? If he does so, he will immediately be killed like Bakasura, without delay.' Thus they looked at the beautiful face of Krsna, the enemy of Bakasura, and, laughing loudly and clapping their hands, they entered the mouth of the python."
srimad-Bhagavatam 10.10.15.20-21 quoted here was spoken by srila sukadeva Gosvami.