Prīti · Sanskrit §219 · English §186
Source[२१९] तत्र साम्बादीनां श्री-कृष्ण-श्लाघित-गुणत्वम् आह -- जाम्बवत्याः सुता ह्य् एते साम्बाद्याः पितृ-सम्मताः [भ्प् १०.६१.१२] इति ।
[219] tatra sāmbādīnāṃ śrī-kṛṣṇa-ślāghita-guṇatvam āha -- jāmbavatyāḥ sutā hy ete sāmbādyāḥ pitṛ-sammatāḥ [BhP 10.61.12] iti |
English translation
English witness · section(s) 186
Anuccheda 186
In the description of Lord Krsna's water-pastimes at Dvaraka it is said in srimad-Bhagavatam (10.90.22):
na calasi. . .vasudeva-nandananghrim
"O magnanimous mountain, you neither move nor speak. You must be pondering some matter of great importance. Or do you, like us, desire to hold on your breasts the feet of Vasudeva's darling son?"
Here someone may protest that the queens' mention of their father-in-law's name in addressing their husband in the words "vasudeva-nandananghrim" (the feet of Vasudeva's son) is improper. It is kanta-bhavabhasa (improper in relation to the husband). This protest is without merit. In truth the word "vasudeva" here does not refer to Lord Krsna's father. Rather it means: "the worshipable Lord (deva) who is the great wealth (vasu) of the heart. Even if one argues that still, even if only by coincidence, the word "vasudeva-nandana" certainly soes mean "the son of Vasudeva" and is still improper, then the answer is given that the queens spoke these words in the impulse of wild ecstatic love and they should not be criticized for any fault they may commit by accident. This verse was spoken by Lord Krsna's queens.
Prīti · Sanskrit §220–221 · English §187
Source[२२०] अतः श्री-साम्बस्यैकादशादो श्रुतम् अन्यथा-चेष्टितं श्री-कृष्णस्य मर्यादा-दर्शक-तत्-तल्-लीलेच्छयैव । तत्र श्री-रुक्मिणी-पुत्रास् तु तेष्व् अपि श्रेष्ठा इत्य् आह-प्रद्युम-प्रमुखा जाता रुक्मिण्यां नावमाः पितुः [भ्प् १०.६१.९] इति । अत्र पुनर् उक्तिर् एव श्रैष्ठ्य-बोधिका । ॥ १०.६१ ॥ श्री-शुकः ॥ २१८-२२० ॥ [२२१] तत्र श्री-प्रद्युम्नस्यातिशयम् आह- कथं त्व् अनेन सम्प्राप्तं सारूप्यं शार्ङ्ग-धन्वनः । आकृत्यावयवैर् गत्या स्वर-हासावलोकनैः ॥ [भ्प् १०.५५.३३] स्पष्टम् । ॥ १०.५५ ॥ श्री-रुक्मिणी ॥ २२१ ॥
[220] ataḥ śrī-sāmbasyaikādaśādo śrutam anyathā-ceṣṭitaṃ śrī-kṛṣṇasya maryādā-darśaka-tat-tal-līlecchayaiva | tatra śrī-rukmiṇī-putrās tu teṣv api śreṣṭhā ity āha-pradyuma-pramukhā jātā rukmiṇyāṃ nāvamāḥ pituḥ [BhP 10.61.9] iti | atra punar uktir eva śraiṣṭhya-bodhikā | || 10.61 || śrī-śukaḥ || 218-220 || [221] tatra śrī-pradyumnasyātiśayam āha- kathaṃ tv anena samprāptaṃ sārūpyaṃ śārṅga-dhanvanaḥ | ākṛtyāvayavair gatyā svara-hāsāvalokanaiḥ || [BhP 10.55.33] spaṣṭam | || 10.55 || śrī-rukmiṇī || 221 ||
English translation
English witness · section(s) 187
Anuccheda 187
It is also said in srimad-Bhagavatam (1.11.33):
tam atmajair drstibhir antaratmana duranta-bhavah parirebhire patim niruddham apy asravad ambu netrayor vilajjatinam bhrgu-varya vaiklavat
"The insuperable ecstasy was so strong that the queens, who were shy, first embraced the Lord in the innermost recesses of their hearts. Then they embraced Him visually, and then they sent their sons to embrace Him [which is equal to personal embracing]. But, O chief amongst the Bhrgus, though they tried to restrain their feelings, they inadvertently shed tears."
Here it is said that, filled with great love (duranta- bhavah), the queens wept (niruddham apy asravat). Here someone may claim that the queens' becoming filled with love for their husband as they watched Him embrace their sons is an improper response on their part. It is kanta-bhavabhasa (improper in relation to the husband). This is so because their making an connection between their sons' embracing their husband with the pleasures they enjoy in private with their husband is improper. This claim of impropriety has no basis. Their feeling their love for their husband increase as they watch Him embrace their sons is an increase of love only in a general sense. It has no relation to the private pleasures of husbands and wives. Therefore there is nothing improper with the queens' glances in this situation. This verse was spoken by srila Suta Gosvami.
Prīti · Sanskrit §222–223 · English §188
Source[२२२] किं च- यं वै मुहुः पितृ-सरूप-निजेश-भावास् तन्-मातरो यद् अभजन् रह-रूठ-भावाः । चित्रं न तत् खलु रमास्पद-बिम्ब-बिम्बे कामे स्मरे ऽक्ष-विषये किम् उतान्य-नार्यः ॥ [भ्प् १०.५५.४०] यं प्रद्युम्नं तन्-मातरो मुहुर् अभजन् द्रष्टुम् आगताः पुनर् लज्जया रह एकान्त-देशं च अभजन् निलिल्युर् इत्य् अर्थः । तद् एवं यद् अभजन् तत् खलु रमास्पद-बिम्बस्य लक्ष्मी-विलास-भुमि-मुर्तेर् बिम्बे प्रतिमूर्तौ तस्मिन् न चित्रम् । बालकस्य पितृ-सादृश्ये मातॄणां वात्सल्योद्दीप्ति- सम्भवात् । तत्र यच् च रहः अभजन् तद् अपि न चित्रम् इत्य् आह पितृ-स्वरूप- निजेश-भावाः । तद्-अनन्तरं पितुः श्री-कृष्णस्य स-रूपेण सारूप्यातिशयेन निजेशस्य आत्मीय-प्रभु-मात्र-बुद्ध्यावगतस्य न तु रमण- बुद्ध्यावगतस्य श्री-कृष्णस्य भावः स्फूर्तिर् यासु ताः । ततो लज्जा-हेतुकं रहो-भजन-लक्षणं पलायनम् अप्य् उचितम् एवेति भावः । तथोक्तम् एतत् प्राग् एव - तं दृष्ट्वा जलद-श्यामम् [भ्प् १०.५५.२७] इत्य् आदौ कृष्णं मत्वा स्त्रियो ह्रीता निलिल्युस् तत्र तत्र ह [भ्प् १०.५५.२८] इति । तत्र प्रभुत्व-मात्र- स्फूर्तौ हेतुः रूढ-भावाः रूढः श्री-कृष्णे बद्ध-मूलः भावः कान्ताभावो यासां ताः । कदाचिद् अन्यत्र चेतने तत्-सादृश्यातिशयेनेश्वर- भावः स्फुरतु नाम रमण-भावस् तु न सर्वेथेत्य् अर्थः । श्री- रुक्मिण्यास् तत्-सदृश-वत्सलाया अन्यस्याश् चेश्वर-भावोऽपि नोदयते किन्तु सर्वथा पुत्र-भाव एव तत्-सारूप्येणोद्दीप्तः स्यात् । यथोक्तं श्री-रुक्मिणी- देव्यैव कथं त्व् अनेन सम्प्राप्तम् [भ्प् १०.५५.३३] इत्य् आद्य्-अनन्तरं - स एव वा भवेन् नूनं यो मे गर्भे धृतो ऽर्भकः । अमुष्मिन् प्रीतिर् अधिका वामः स्फुरति मे भुजः ॥ [भ्प् १०.५५.३४] तद् एवं तासाम् अपि यत्र रमास्पद-बिम्ब-बिम्बत्वेन तादृशी भ्रान्तिस् तत्र परम-मोहने रमास्पद-बिम्बस्यैवाप्राकृत-काम-रूपांशे जगद्-गत- निजांशेन स्मरे स्मरण-पथं गत्वापि क्षोभके सम्प्रति तु स्वयम् एवाक्ष-विषयतां प्राप्ते सति अन्य-नार्यः किम् उत सृष्ट्वैव मोहं प्राप्तम् उइच्ता इत्य् अर्थः । ॥ १०.५५ ॥ श्री-शुकः ॥ २२२ ॥ (पगे ११०) अथ उद्दीपनाः । गुणाः स्व-विषयक-श्री-कृष्ण-वात्सल्य-स्मित-प्रेक्षादयः । तया तस्य कीर्ति-बुद्धि-बलादीनां परम-महत्त्वं च तथा जाति- क्रियादयोऽपि यथा-योगम् अगन्तव्याः । अथ अनुभावाः । बाल्ये मुहुस् तं प्रति मृदु-वाचा स्वैर-प्रश्न- प्रार्थनादिकम् । तद्-अङ्गुलि-बाह्व्-आद्य्-आलम्बनेन स्थितिः । तद्- उत्सङ्गोपवेशः । तत्-ताम्बुल-चर्वित-दानम् इत्य् आद्याः । अन्यदा तद्-आज्ञा- प्रतिपालन-तच्-चेष्टानुसरण-स्वैरता-विमोक्षादयः । उभयत्र तद्- अनुगतिः । सात्त्विकाश् च सर्वे । अथ व्यभिचारिणः पूर्वोक्ता एव । अथ स्थायी च प्रश्रय-भक्त्य्-आख्यः । तत्र बाल्येऽतिलाल्यताभिमानमयत्वेन प्रश्रय- बीजस्य दैन्यांशस्य सद्-भागात् तद्-आख्यत्वम् । तत्र बाल्योदाहरणम् अवगन्तव्यम् । अन्यदीयं यथा-निशम्य प्रेष्ठम् आयान्तम् [भ्प् १.११.१६] इत्य् आदौ । प्रद्युम्नश् चारुदेष्णश् च साम्बो जाम्बवती-सुतः । प्रहर्ष-वेगोच्छशित-शयनासन-भोजनाः ॥ वारणेन्द्रं पुरस्कृत्य ब्राह्मणैः ससुमङ्गलैः । शङ्ख-तूर्य-निनादेन ब्रह्म-घोषेण चादृताः । प्रत्युज्जग्मू रथैर् हृष्टाः प्रणयागत-साध्वसाः ॥ [भ्प् १.११.१९] प्रणयोऽत्र भक्ति-विशेषः । ॥ १.११ ॥ श्री-सुतः ॥ २२३ ॥
[222] kiṃ ca- yaṃ vai muhuḥ pitṛ-sarūpa-nijeśa-bhāvās tan-mātaro yad abhajan raha-rūṭha-bhāvāḥ | citraṃ na tat khalu ramāspada-bimba-bimbe kāme smare 'kṣa-viṣaye kim utānya-nāryaḥ || [BhP 10.55.40] yaṃ pradyumnaṃ tan-mātaro muhur abhajan draṣṭum āgatāḥ punar lajjayā raha ekānta-deśaṃ ca abhajan nililyur ity arthaḥ | tad evaṃ yad abhajan tat khalu ramāspada-bimbasya lakṣmī-vilāsa-bhumi-murter bimbe pratimūrtau tasmin na citram | bālakasya pitṛ-sādṛśye mātṝṇāṃ vātsalyoddīpti- sambhavāt | tatra yac ca rahaḥ abhajan tad api na citram ity āha pitṛ-svarūpa- nijeśa-bhāvāḥ | tad-anantaraṃ pituḥ śrī-kṛṣṇasya sa-rūpeṇa sārūpyātiśayena nijeśasya ātmīya-prabhu-mātra-buddhyāvagatasya na tu ramaṇa- buddhyāvagatasya śrī-kṛṣṇasya bhāvaḥ sphūrtir yāsu tāḥ | tato lajjā-hetukaṃ raho-bhajana-lakṣaṇaṃ palāyanam apy ucitam eveti bhāvaḥ | tathoktam etat prāg eva - taṃ dṛṣṭvā jalada-śyāmam [BhP 10.55.27] ity ādau kṛṣṇaṃ matvā striyo hrītā nililyus tatra tatra ha [BhP 10.55.28] iti | tatra prabhutva-mātra- sphūrtau hetuḥ rūḍha-bhāvāḥ rūḍhaḥ śrī-kṛṣṇe baddha-mūlaḥ bhāvaḥ kāntābhāvo yāsāṃ tāḥ | kadācid anyatra cetane tat-sādṛśyātiśayeneśvara- bhāvaḥ sphuratu nāma ramaṇa-bhāvas tu na sarvethety arthaḥ | śrī- rukmiṇyās tat-sadṛśa-vatsalāyā anyasyāś ceśvara-bhāvo'pi nodayate kintu sarvathā putra-bhāva eva tat-sārūpyeṇoddīptaḥ syāt | yathoktaṃ śrī-rukmiṇī- devyaiva kathaṃ tv anena samprāptam [BhP 10.55.33] ity ādy-anantaraṃ - sa eva vā bhaven nūnaṃ yo me garbhe dhṛto 'rbhakaḥ | amuṣmin prītir adhikā vāmaḥ sphurati me bhujaḥ || [BhP 10.55.34] tad evaṃ tāsām api yatra ramāspada-bimba-bimbatvena tādṛśī bhrāntis tatra parama-mohane ramāspada-bimbasyaivāprākṛta-kāma-rūpāṃśe jagad-gata- nijāṃśena smare smaraṇa-pathaṃ gatvāpi kṣobhake samprati tu svayam evākṣa-viṣayatāṃ prāpte sati anya-nāryaḥ kim uta sṛṣṭvaiva mohaṃ prāptam uictā ity arthaḥ | || 10.55 || śrī-śukaḥ || 222 || (page 110) atha uddīpanāḥ | guṇāḥ sva-viṣayaka-śrī-kṛṣṇa-vātsalya-smita-prekṣādayaḥ | tayā tasya kīrti-buddhi-balādīnāṃ parama-mahattvaṃ ca tathā jāti- kriyādayo'pi yathā-yogam agantavyāḥ | atha anubhāvāḥ | bālye muhus taṃ prati mṛdu-vācā svaira-praśna- prārthanādikam | tad-aṅguli-bāhv-ādy-ālambanena sthitiḥ | tad- utsaṅgopaveśaḥ | tat-tāmbula-carvita-dānam ity ādyāḥ | anyadā tad-ājñā- pratipālana-tac-ceṣṭānusaraṇa-svairatā-vimokṣādayaḥ | ubhayatra tad- anugatiḥ | sāttvikāś ca sarve | atha vyabhicāriṇaḥ pūrvoktā eva | atha sthāyī ca praśraya-bhakty-ākhyaḥ | tatra bālye'tilālyatābhimānamayatvena praśraya- bījasya dainyāṃśasya sad-bhāgāt tad-ākhyatvam | tatra bālyodāharaṇam avagantavyam | anyadīyaṃ yathā-niśamya preṣṭham āyāntam [BhP 1.11.16] ity ādau | pradyumnaś cārudeṣṇaś ca sāmbo jāmbavatī-sutaḥ | praharṣa-vegocchaśita-śayanāsana-bhojanāḥ || vāraṇendraṃ puraskṛtya brāhmaṇaiḥ sasumaṅgalaiḥ | śaṅkha-tūrya-ninādena brahma-ghoṣeṇa cādṛtāḥ | pratyujjagmū rathair hṛṣṭāḥ praṇayāgata-sādhvasāḥ || [BhP 1.11.19] praṇayo'tra bhakti-viśeṣaḥ | || 1.11 || śrī-sutaḥ || 223 ||
English translation
English witness · section(s) 188
Anuccheda 188
Now the abhasas in relation to the vibhavas will be discussed. In relation to the uddipanabhasas (improper manifestation of the uddipanas) it is said in srimad-Bhagavatam (10.38.8):
yad arcitam. . .yad gopikanam kuca-kunkumankitam
"Those lotus feet are worshiped by Brahma, siva and all the other demigods, by the goddess of fortune, and also by the great sages and Vaisnavas. Upon those lotus feet the Lord walks about the forest while herding the cows with His companions, and those feet are smeared with the kunkuma from the gopis' breasts."
Here someone may complain that these signs indicating the Lord's confidential pastimes are not appropriate for a devotee who seeks to associate with the Lord in the mood of dasya-rasa, and therefore this verse is an example of dasya-bhavabhasa (incompatible with dasya-rasa). In truth there is fault in this verse. The speaker of this verse (Akrura) is thinking only that the Supreme Lord is easily attained by devotional service. The speaker of this verse does not desire to participate in the gopis' confidential pastimes with Lord Krsna. In his commentary on this verse srila sridhara Svami says: "Here the words `yad-gopikanam' indicate that by serving Him with devotion the gopis easily attained association with Lord Krsna." Because the speaker in this verse aspired only to attain devotion to Lord Krsna in general way, there is no fault in this verse. In the same way there is no fault in these words (also spoken by Akrura) in srimad-Bhagavatam (10.38.17):
samarhanam yatra. . .
"By offering charity to that lotus hand, Purandara and Bali earned the status of Indra, King of heaven, and during the pleasure pastimes of the rasa dance, when the Lord wiped away the gopis perspiration and removed their fatigue, the touch of their faces made that hand as fragrant as a sweet flower."
srimad-Bhagavatam 10.38.8 quoted in this anuccheda was spoken by Akrura.
Prīti · Sanskrit §224 · English §189
Source[२२४] एवम् अत्र विभावादि-संवलनात्मके प्रश्रय-भक्ति-मये रसे पूर्ववद् योगादयोऽपि भेदा ज्ञेयाः । इति भक्तिमयो रसः । अथ वात्सल्य-मयो वत्सलाख्यो रसः । तत्रालम्बनः लाल्यत्वेन स्फुरन् वात्सल्य-विषयः श्री-कृष्णस् तद्-आधारास् तत्-पित्रादि-रूपा गुरवश् च । तत्र श्री-कृष्णः श्रीमन्-नराकार एव । अथ गुरवः । तत्र भक्त्य्-आदि-मिश्राः श्री-वसुदेव-देवकी-कुन्ती-प्रभृतयः । शुद्धास् तु श्री-यशोदा-नन्द-तत्- सवयो-बल्लवी-बल्लव-प्रभृतयः । स्वाभाविकं चैषां वात्सल्योपयोगि वैदुष्यं -- गोप्यः संस्पृष्ट-सलिला अङ्गेषु करयोः पृथक् । न्यस्यात्मन्य् अथ बालस्य बीज-न्यासम् अकुर्वत ॥ [भ्प् १०.६.२१] इत्य् आदिभिः स्पष्टम् । अथोद्दीपनेषु गुणाः । तत्र प्रथमतस् तस्य तदीय-लाल्य-भावम् आह- तां स्तन्य-काम आसाद्य मथ्नन्तीं जननीं हरिः । गृहीत्वा दधि-मन्थानं न्यषेधत् प्रीतिम् आवहन् ॥ [भ्प् १०.९.४] स्पष्टम् । ॥ १०.९ ॥ श्री-शुकः ॥ २२४ ॥
[224] evam atra vibhāvādi-saṃvalanātmake praśraya-bhakti-maye rase pūrvavad yogādayo'pi bhedā jñeyāḥ | iti bhaktimayo rasaḥ | atha vātsalya-mayo vatsalākhyo rasaḥ | tatrālambanaḥ lālyatvena sphuran vātsalya-viṣayaḥ śrī-kṛṣṇas tad-ādhārās tat-pitrādi-rūpā guravaś ca | tatra śrī-kṛṣṇaḥ śrīman-narākāra eva | atha guravaḥ | tatra bhakty-ādi-miśrāḥ śrī-vasudeva-devakī-kuntī-prabhṛtayaḥ | śuddhās tu śrī-yaśodā-nanda-tat- savayo-ballavī-ballava-prabhṛtayaḥ | svābhāvikaṃ caiṣāṃ vātsalyopayogi vaiduṣyaṃ -- gopyaḥ saṃspṛṣṭa-salilā aṅgeṣu karayoḥ pṛthak | nyasyātmany atha bālasya bīja-nyāsam akurvata || [BhP 10.6.21] ity ādibhiḥ spaṣṭam | athoddīpaneṣu guṇāḥ | tatra prathamatas tasya tadīya-lālya-bhāvam āha- tāṃ stanya-kāma āsādya mathnantīṃ jananīṃ hariḥ | gṛhītvā dadhi-manthānaṃ nyaṣedhat prītim āvahan || [BhP 10.9.4] spaṣṭam | || 10.9 || śrī-śukaḥ || 224 ||
English translation
English witness · section(s) 189
Anuccheda 189
It is said in srimad-Bhagavatam (10.55.40):
yam vai muhuh. . .
"It is not astonishing that the palace women, who should have felt maternal affection for Pradyumna, privately felt ecstatic attraction for him as if he were their own lord. After all, the son exactly resembled his father. Indeed, Pradyumna was a perfect reflection of the beauty of Lord Krsna, the shelter of the goddess of fortune, and appeared before their eyes as Cupid himself. Since even those on the level of his mother felt conjugal attraction for him, then what to speak of how other women felt when they saw him?"
Here the truth that the palace women were agitated by feelings of amorous love for Pradyumna seems to be inappropriate. What seems here to be inappropriate is actually appropriate, as has already been explained in a previous passage of this book. Someone may say that innapropriate alambanas or inappro{.inappropriate lovers (prity-adhara) bring rasabhasa situations in the descriptions of the yajna - -patnis, pulinda girls, does, and others in srimad-Bhagavatam. This assertion will be refuted later in this book. Someone may claim that an inappropriateness in relation to the object of love (priti-visaya) is seen in these words of srimad-Bhagavatam (10.21.7):
aksanvatam. . .vaktram vrajesa-sutayoh
"The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vrndavana. For those who have eyes, we think there is no greater object of vision."
Here someone may say that although Lord Krsna and Lord Balarama , still the form of Lord Balarama is not the same as the form of Lord Krsna, and therefore it is not appropriate for Lord %'s girlfriends to have feelings of amorous love for Lord Balarama, and therefore this verse has a rasabhasa of srngara-rasa. The truth, however, is that in this verse the gopis are hiding their amorous feelings for Lord Krsna. They are pretending that they have no amorous feelings for Lord Krsna. Therefore their praising Lord Krsna and Lord Balarama equally is in now way a statement of their amorous feelings for Lord Balarama. Therefore there is no rasabhasa in this verse. In his commentary on srimad-Bhagavatam (10.65.17) srila sridhara Svami states: "The gopis who enjoyed amorous pastimes with Lord Balarama were different from the gopis who enjoyed pastimes with Lord Krsna." srimad-Bhagavatam 10.21.7 quoted in this anuccheda was spoken by the goddesslike gopis of Vraja.
Prīti · Sanskrit §225 · English §190
Source[२२५] एवम्- उवाच पितराव् एत्य साग्रजः सात्वतर्षभः । प्रश्रयावनतः प्रीणन्न् अम्ब तातेति सादरम् ॥ [भ्प् १०.४५.२] इत्य् आदि । इति माया-मनुष्यस्य [भ्प् १०.४५.१०] इत्य् आद्य्-अन्तम् । पितरौ श्री-देवकी- वसुदेवौ । प्रीणन् प्रीणयन् । ॥ १०.४५ ॥ श्री-शुकः ॥ २२५ ॥
[225] evam- uvāca pitarāv etya sāgrajaḥ sātvatarṣabhaḥ | praśrayāvanataḥ prīṇann amba tāteti sādaram || [BhP 10.45.2] ity ādi | iti māyā-manuṣyasya [BhP 10.45.10] ity ādy-antam | pitarau śrī-devakī- vasudevau | prīṇan prīṇayan | || 10.45 || śrī-śukaḥ || 225 ||
English translation
English witness · section(s) 190
Anuccheda 190
Here someone may say that in srimad-Bhagavatam there are descriptions of love where the object of love is a person other than lord Krsna. This, they say, is sangaty-abhasa (improper object of love). They quote this verse describing srimati Devahuti in srimad-Bhagavatam (3.22.16):
kamah sa bhuyat. . .ksipatim iva sriyam
"Let your daughter's desire for marriage, which is recognized in the Vedic scriptures, bew fulfilled. Who would not accept her hand? She is so beautiful that by her bodily luster alone she excels the beauty of her ornaments."
Somoeone may say that Devahuti's devotion to Kardama Muni is bhakty-abhasa (devotion directed to the wrong person). This criticism is not valid. Her union with Kardama Muni brought great glory and good fortune to the world. Therefore no one should find fault with it. This verse was spoken by sri Kardama Muni.
Prīti · Sanskrit §226 · English §191
Source[२२६] अथ शैशव-चापल्यम् आह- शृङ्ग्य्-अग्नि-दंष्ट्र्य्-असि-जल-द्विज-कण्टकेभ्यः क्रीडा-पराव् अतिचलौ स्व-सुतौ निषेद्धुम् । गृह्याणि कर्तुम् अपि यत्र न तज्-जनन्यौ शेकात आपतुर् अलं मनसो ऽनवस्थाम् ॥ [भ्प् १०.८.२५]
[226] atha śaiśava-cāpalyam āha- śṛṅgy-agni-daṃṣṭry-asi-jala-dvija-kaṇṭakebhyaḥ krīḍā-parāv aticalau sva-sutau niṣeddhum | gṛhyāṇi kartum api yatra na taj-jananyau śekāta āpatur alaṃ manaso 'navasthām || [BhP 10.8.25]
English translation
English witness · section(s) 191
Anuccheda 191
It is said in srimad-Bhagavatam (10.57.26):
uvasa tasyam katicin mithilayam sama vibhuh manitah priti-yuktena janakena mahatmana tato 'siksad gadam kale dhartarastrah suyodhanah
"The almighty Lord Balarama stayed in Mithila for several years, honored by His affectionate devotee Janaka Maharaja. During that time Dhrtarastra's son Duryodhana learned from Balarama the art of fighting with a club."
In this verse the word "vibhuh" (almighty) refers to Lord Balarama. The word "manitah" (honored) and other worlds like it are adjectives modifying Lord Balarama. Any claim that rasabhasa is present in this verse is not justified. There is no rasabhasa here.
Prīti · Sanskrit §227 · English §192–195
Source[२२७] तथा - कृष्णस्य गोप्यो रुचिरं वीक्ष्य कौमार-चापलम् । शृण्वन्त्याः किल तन्-मातुर् इति होचुः समागताः ॥ [भ्प् १०.८.२८] वत्सान् मुञ्चन् क्वचिद् असमये [भ्प् १०.८.२९] इत्य् आदि ।
[227] tathā - kṛṣṇasya gopyo ruciraṃ vīkṣya kaumāra-cāpalam | śṛṇvantyāḥ kila tan-mātur iti hocuḥ samāgatāḥ || [BhP 10.8.28] vatsān muñcan kvacid asamaye [BhP 10.8.29] ity ādi |
English translation
English witness · section(s) 192–195
Anuccheda 192
These and other seeming examples of rasabhasa in srimad- Bhagavatam are thus shown to be free of any true rasabhasa. It is said: "Even if there is some seeiming rasabhasa, if the sthayi-bhava is very exalted and powerful, then there is no rasabhasa. Then then the rasas are properly manifest. An example of a very exalted and powerful primary rasa negating the possibility of rasabhasa is seen in these words of srimad- Bhagavatam (10.14.32):
aho bhagyam aho bhagyam nanda-gopa-vrajaukasam yan-mitram paramanandam purnam brahma sanatanam
"How greatly fortunate are Nanda Maharaja, the cowherd men, and all the other inhabitants of Vrajabhumi! There is no limit to their good fortune because the Absolute Truth (Brahman), the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."
In this verse spoken by the demigod Brahma todescribe the people of Vreja there is a misture of jnana-bhakti (the santa- rasa mixture of devoption and philosophical speculation present here by the description of the Brahman feature of the Lord) and bandhu-bhava (love for Lord Krsna as one's friend or kinsman). This misture is not rasabhasa because the taste of the sentiment of thinking of the Lord is one's friend is so sweet and exalted that its glory eclipses the dry mellow of santa-rasa here. The description here of jnana-bhakti is done in the mood of wonder felt within the heart, in the mood of praising the gloriosu good fortune of Vraja's people. Therefore there is no rasabhasa and the rasas are properly manifest (rasollasa) in this description. A similar situation is seen in these words of srimad-Bhagavatam 10.21.11
ittham satam brahma-sukhanubhutya
"All the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence "
A similar situation is also seen in these words of srimad- Bhagavatam (10.49.9):
bhratreyo bhagavan krsnah saranyo bhakta-vatsalah paitr-svasreyan smareati ramas camburuheksanah
"Does my nephew Krsna, the Supreme Personality and the compassionate shelter of His devotees, still remember His aunt's sons? And does lotus-eyed Rama remember them also?"
For Lord Krsna's paternal aunt devotion mixed with knowledge of Lord Krsna's supreme power and opulence (aisvarya-jnana- mayi bhakti) is not appropriate. For her vatsalya-rasa is proper and appropriate. Here the knowledge that Lord Krsna is the Supreme Personality of Godhead is eclipsed by overwhelming feelings of vatsalya-rasa, feelinsg seen here in the words bhratreyo", "paitr-svasreyan", and amburuheksanah" Because vatsalya-rasa is so gloriosu and prominent in thisverse there is no rasabhasa. All is proper with the rasas (rasollasa). This verse was spoken by Queen Kunti.
Anucchedas 193 and 194
In Lord Ramacandra's sweet pastimes Hanuman has pure dasya- rasa, a rasa still mixed with the knowledge that his master iss the Supreme Personality of Godhead. Although initially it may seem that this is not an appropriate mixture, the sweetness of Hanuman's dasya-rasa eclipses his knowledge that his master is the Supreme Personality of Godhead. Thus there is not rasabhasa and everything in these rasas is proper (rasollasa). The glory of this kind of mixture of madhurya (perception of the Lord's sweetness) and aisvarya (knowledge of the Lord's power and opulence) is seen in these words of srimad-Bhagavatam (5.19.3):
om namo bhagavate uttamaslokaya. . .
"Let me please Your Lordship by chanting the bija- mantra omkara. I wish to offer my respectful obeisances unto the Personality of Godhead, who is the best among the most highly elevated personalities. Your Lordship is the reservoir of all the good qualities of Aryans, people who are advanced. Your character and behavior are always consistent, and You always control Your senses and mind. Acting just like an ordinary human being, You exhibit exemplary character to teach others how to behave. There is a touchstone that can be used to examine the quality of gold, but You are like a touchstone that can verify all good qualities. You are worshiped by brahmanas who are the foremost of all devotees. You, the Supreme Person, are the King of kings, and therefore I offer my respectful obeisances unto You."
In this verse the word "bhagavatah" shows the Lord's feature of aisvarya and the word "uttama-slokaya" shows the Lord's feature of madhurya. The Lord's true nature is described in these words of srimad-Bhagavatam (5.19.4):
yat tad visuddhanubhava-matram ekam. . .
"The Lord, whose pure form [sac-cid-ananda-vigraha] is uncontaminated by the modes of material nature, can be perceived by pure consciousness. In the Vedanta He is described as being one without a second. Because of His spiritual potency, He is un- touched by the contamination of material nature, and because He is not subjected to material vision, He is known as transcendental. He has no material activities, nor has He a material form or name. Only in pure consciousness, Krsna consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed at the lotus feet of Lord Ramacandra, and let us offer our respectful obeisances unto those transcendental lotus feet."
In this verse the words "yat-tat" refer to Lord Ramacandra's celebrated form dark like durva grass. The word "matram" describes the Lord's wualities and form, a form manifest sometimes in a white color and sometimes in other colors, a form more effulgent and glorious than the sun and other luminaries. The Lord's nature and His internal potency have already been described in the Bhagavat-sandarbha and other books. Here the Lord's nature is described by the word "ekam". Here the words "sva-tejasa dhvasta-guna-vyavastham" mean "His internal potency throws far away the external potency consisting of three modes". Here the word prasantam" means "he is never stopped by any obstacle", and "pratyak" means "He is seen only by spiritual eyes". This is described in the following words of Katha Upanisad (2.3.9 and 1.2.23):
na caksusa pasyati rupam asya
"With material eyes no one can see the Supreme Lord's form."
yam evaisa vrnute tena labhyas tasyaisa atma vivrnute tanum svam
"The Lord is obtained only by one whom He Hismelf chooses. To such a person He manifests His own form."
What is the nature of the Supreme Lord's form? srimad- Bhagavatam declares: "anama-rupam" (His name and form are not material). Material names and forms are described in these words of Chandogya Upanisad 6.3.2):
etas tisro devata anena jivenatmananupravisya nama-rupe vyakaravani
"In this way the individual spirit souls entered three kinds of material bodies and obtained various material names."
The Supreme Personality of Godhead does not have material names and forms like those of the conditioned spirit souls. The reason the Lord has no material names or forms is given here in the word "niraham" (He is free of material false-ego). In the passage from Chandogya Upanisad the word "atma" refers to the individual spirit soul, who is part and parcel of the Supreme Personality of Godhead (paramatma). The word anena" (by him) here indicates that the individual soul is different from the Supreme Lord. That individual spirit soul then enters a material body The word "devata" here refers to the various kinds of material bodies made of the elements fire, water, and earth. Because of material false-ego the individual soul enters a material body. Although He is present within thr material body as the Supersoul, the Supreme Personality of Godhead is not affected by material false ego and thus remains always free from possessing a material name or material body. Free from material false ego, He does not accept a material name or material body. Here someone may ask: "Why does not everyone accept this idea that Lord Ramacandra's form is spiritual in nature?" To this srimad-Bhagavatam gives the answer: "sudhiyopalambhanam" (Only in pure consciousness, Krsna consciousness can one perceive the transcendental form of the Lord). The spiritual nature of the Supreme Lortd's form is also described by Lord Brahma in these words of srimad-Bhagavatam (3.9.3):
natah param parama yad bhavatah svarupam. . .
"O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge."
Anuccheeda 195
Here someone may ask: "If the Supreme Personality of Godhead has a spiritual form as you say, then why does He come and stay amongst the conditioned souls?" To this the answer is given: There ar many secondary reasons, bu the primary reason the Supreme Personality of Godhead comes to the material world is to show to His devotees the sweetness of His pastimes. It is said in srimad-Bhagavatam (5.19.5):
martyavataras tv iha
"It was ordained that Ravana, chief of the Raksasas, could not be killed by anyone but a man, and for this reason Lord Ramacandra, the Supreme Personality of Godhead, appeared in the form of a human being. Lord Ramacandra's mission, however, was not only to kill Ravana but also to teach mortal beings that material happiness centered around sex life or centered around one's wife is the cause of many miseries. He is the self- sufficient Supreme Personality of Godhead, and nothing is lamentable for Him. Therefore why else could He be subjected to tribulations by the kidnapping of mother Sita?"
In this verse the word "tu" (but) is used to dispel doubt. Here "martyavatarah" means "He who incarnates in the world of mortals". Then the verse explains: "He does not come to the world of mortals only to kill the demons who trouble the saintly devotees, He comes also to teach the conditioned souls. He reveals to them the true goal of life." But these are only the external secondary reasons He appears in the world of mortals. He also comes to reveal the great sweetness of His pastimes to the devotees, devotees whose desire of the heart is to engage in devotional service, devotees whose heart melt in anguish in separation from the Lord. If the Lord had desired only to kill the demons, He could very easily have killed them by His expansion as the all-pervading Supersoul, and He Himself, in His original form, could have remained in the spiritual world enjoying His pastimes. Why did He come, then, to this world? His main purpose was not to kill the demons. His main purpose was the reveal the sweetness of His pastimes. That is the meaning here.
Prīti · Sanskrit §228–229 · English §196
Source[२२८] गोप्यश् चेमाः श्री-व्रजेश्वर्याः स्व-वयसः सम्बन्धिन्यः श्री-कृष्णस्यैव प्रौढ-भ्रातृजायाश् च । अन्यदा प्रश्रयो लज्जा प्रियंवदत्वं सारल्यं दातृत्वम् इत्य् आदयः । तत्राद्योदाहरणं कुरुक्षेत्र-यात्रायां कृष्ण-रामौ परिष्वज्य पितराव् अभिवाद्य च [भ्प् १०.८२.३४] इत्य् आदिकम् । (पगे १११) अतो बालत्वेन मतत्वाद् इन्द्र-मख-प्रसङ्गे प्रागल्भ्यम् अपि तेषां सुखदम् । कान्त्वयव-वयसां सौन्दर्यं सर्व-सल्-लक्षणत्वं पूर्ण- कैशोर-पर्यन्तं वृद्धिर् इत्य् आदयस् तु सर्वदैव । तत्रान्त्या यथा- कालेन व्रजताल्पेन गोकुले राम-केशवौ । जानुभ्यां सह पाणिभ्यां रिङ्गमाणौ विजह्रतुः ॥ [भ्प् १०.८.२१] इत्य् आदि । [२२९] तथा- कालेनाल्पेन राजर्षे रामः कृष्णश् च गोकुले । अघृष्ट-जानुभिः पद्भिर् विचक्रमतुर् अञ्जसा ॥ [भ्प् १०.८.२६] स्पष्टम् । ॥ १०.८ ॥ सः ॥ २२६-२२९ ॥
[228] gopyaś cemāḥ śrī-vrajeśvaryāḥ sva-vayasaḥ sambandhinyaḥ śrī-kṛṣṇasyaiva prauḍha-bhrātṛjāyāś ca | anyadā praśrayo lajjā priyaṃvadatvaṃ sāralyaṃ dātṛtvam ity ādayaḥ | tatrādyodāharaṇaṃ kurukṣetra-yātrāyāṃ kṛṣṇa-rāmau pariṣvajya pitarāv abhivādya ca [BhP 10.82.34] ity ādikam | (page 111) ato bālatvena matatvād indra-makha-prasaṅge prāgalbhyam api teṣāṃ sukhadam | kāntvayava-vayasāṃ saundaryaṃ sarva-sal-lakṣaṇatvaṃ pūrṇa- kaiśora-paryantaṃ vṛddhir ity ādayas tu sarvadaiva | tatrāntyā yathā- kālena vrajatālpena gokule rāma-keśavau | jānubhyāṃ saha pāṇibhyāṃ riṅgamāṇau vijahratuḥ || [BhP 10.8.21] ity ādi | [229] tathā- kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule | aghṛṣṭa-jānubhiḥ padbhir vicakramatur añjasā || [BhP 10.8.26] spaṣṭam | || 10.8 || saḥ || 226-229 ||
English translation
English witness · section(s) 196
Anuccheda 196
In this way the Supreme Lord's pastimes are filled with mercy and sublime sweetness. Lord Rama's distess at His separation from Goddess Sita, a distress foundwithin the sweetness of His pastimes, is not a defect in any way. WithiHis pastimes there is no attachment to lust or other faulty emotions, as there is in ordinary material activities. The Lord manifests these pastimes to give mercy to His devotees. This is seen in the following explanation in srimad-Bhagavatam (5.19.6):
na vai sa atmatmavatam. . .
"Since Lord sri Ramacandra is the Supreme Personality of Godhead, Vasudeva, He is not attached to anything in this material world. He is the most beloved Supersoul of all self-realized souls, and He is their very intimate friend. He is full of all opulences. Therefore He could not possibly have suffered because of separation from His wife, nor could He have given up His wife and Laksmana, His younger brother. To give up either would have been absolutely impossible."
Here it is said that the Personality of Godhead, Vasudeva, is not attached to anything in this material world. The reason why He is not attached is given here in the word atma", which means "the Supersoul", and the word bhagavan", which means "He who is full of all powers and opulences", and the word "vasudeva", which means "the shelter of all". Furthermore, it is said here that He is the dearest friend (suhrttamah) of the devotees, who consider Him their master, and who think "the Lord is mine" (atmavatam). It is also said here that the Lord does not truly feel anguished (kaslamam) on separation from His wife. He only manifests this anguish to show His great love. Also,at the time of the devaduta Lord Ramacxandra did not in truth abandon Laksmana. He had not power truly to abandon Him. At the time when He ascended to His own abode in the spiritual world, Lord Ramacandra was reunited with His associates, who had all been waiting for Him. Even today Lord Rama, Sita-devi, and Their associates may be seen on Kimpurusa-varsa. Therefore those pastimes of Lord Rama were only an imitation of the activities natural to human society. That is the meaning here.
Prīti · Sanskrit §230–231 · English §197–198
Source[२३०] जातिस् तु पूर्वोक्ता । क्रियाश् च जन्म-बाल्य-क्रीडादयः । तत्र नन्दस् त्व् आत्मज उत्पन्नः [भ्प् १०.५.१] इत्य् आदिना जन्म दर्शितम् । बाल्य-क्रीडाम् आह- ताव् अङ्घ्रि-युग्मम् अनुकृष्य सरीसृपन्तौ घोष-प्रघोष-रुचिरं व्रज-कर्दमेषु । तन्-नाद-हृष्ट-मनसाव् अनुसृत्य लोकं मुग्ध-प्रभीतवद् उपेयतुर् अन्ति मात्रोः ॥ [भ्प् १०.८.२२] इत्य् आदि । यर्ह्य् अङ्गना-दर्शनीय-कुमार-लीलाव् अन्तर्-व्रजे तद् अबलाः प्रगृहीत-पुच्छैः । वत्सैर् इतस् तत उभाव् अनुकृष्यमाणौ प्रेक्षन्त्य उज्झित-गृहा जहृषुर् हसन्त्यः ॥ [भ्प् १०.८.२४] स्पष्टम् । ॥ १०.८ ॥ सः ॥ २३१ ॥
[230] jātis tu pūrvoktā | kriyāś ca janma-bālya-krīḍādayaḥ | tatra nandas tv ātmaja utpannaḥ [BhP 10.5.1] ity ādinā janma darśitam | bālya-krīḍām āha- tāv aṅghri-yugmam anukṛṣya sarīsṛpantau ghoṣa-praghoṣa-ruciraṃ vraja-kardameṣu | tan-nāda-hṛṣṭa-manasāv anusṛtya lokaṃ mugdha-prabhītavad upeyatur anti mātroḥ || [BhP 10.8.22] ity ādi | yarhy aṅganā-darśanīya-kumāra-līlāv antar-vraje tad abalāḥ pragṛhīta-pucchaiḥ | vatsair itas tata ubhāv anukṛṣyamāṇau prekṣantya ujjhita-gṛhā jahṛṣur hasantyaḥ || [BhP 10.8.24] spaṣṭam | || 10.8 || saḥ || 231 ||
English translation
English witness · section(s) 197–198
Anuccheda 197
To confirm what was said before, the following two verses of srimad-Bhagavatam declare that devotion to the Lord is the only way one can attain the Lord's mercy, mercy that is the sweetest of the Lord's virtues. This is confirmed by the following words of srimad-Bhagavatam (5.19.7):
na janma nunam mahato na saubhagam na van na buddhir nakrtis tosa-hetuh tair yad visrstan api no vanaukasas cakara sakhye bata laksmanagrajah
"One cannot establish a friendship with the Supreme Lord Ramacandra on the basis of material qualities such as one's birth in an aristocratic family, one's personal beauty, one's eloquence, one's sharp intelligence or one's superior race or nation. None of these qualifications is actually a prerequisite for friendship with Lord sri Ramacandra. Otherwise how is it possible that although we un- civilized inhabitants of the forest have not taken noble births, although we have no physical beauty and although we cannot speak like gentlemen, Lord Ramacandra has nevertheless accepted us as friends?"
In this verse the word "janma mahatah" means birth from the Supreme Personality of Godhead", saubhagam" means "beauty", "akrtih" means "birth", "yat" means "from which", taih" means "birth and other like things", visrstan" means "rejected", "nah" means we who pleased the Lord with our devotional service of searching for Sita-devi and engaging in other kinds of devotional service also", "bata" means indeed", laksmanagrajah" the elder brother of Laksmana, who is endowed with all virtues and who is Sumitra's son", sakhye" means "made friendship, for in these pastimes friendship and not servitude was the appropriate rasa". This verse describes Sugriva.
Anucchedab 198
The next verse declares (srimad-Bhagavatam 5.19.8):
suro 'suro vapy atha vanaro narah sarvatmana yah sukrtajnam uttamam bhajeta ramam manujakrtim harim ya uttaran anayat kosalan divam iti
"Therefore, whether one is a demigod or a demon, a man or a creature other than man, such as a beast or bird, everyone should worship Lord Ramacandra, the Supreme Personality of Godhead, who appears on this earth just like a human being. There is no need of great austerities or penances to worship the Lord, for Me accepts even a small service offered by His devotee. Thus He is satisfied, and as soon as He is satisfied, the devotee is successful. Indeed, Lord sri Ramacandra brought all the devotees of Ayodhya back home, back to Godhead [Vaikuntha]."
The previous verse described devotion to the Lord's humanlike transcendental form, devotion based on knowledge of the Lord's true nature and status. This verse describes devotion based on perception of the Lord's sweetness. In that situation the devotee worships the humanlike form of the Lord (manujakrtim harim). Here the word "ramam" means "the form of Lord Rama, not the form of Kapila or any other form of the Lord". Here "uttamam" means "whose transcendental qualities have no equal ro superior", and "sukrtaj am" means "He who is pleased by even a small quantity of devotional service". This verse was spoken by sri Hanuman.
Prīti · Sanskrit §232 · English §199
Source[२३२] आदि-ग्रहणात् पौगण्डादौ माल्यमाननादयो ज्ञेयाः । अथ द्रव्याणि च तत्- क्रीडा-भाण्ड-वसनादीनि । कालाश् च तज्-जन्म-दिनादयः । तत्र जन्म-दिनं यथा- कदाचिद् औत्थानिक-कौतुकाप्लवे जन्मर्क्ष-योगे समवेत-योषिताम् । वादित्र-गीत-द्विज-मन्त्र-वाचकैश् चकार सूनोर् अभिषेचनं सती ॥ [भ्प् १०.४.७] इत्य् आदि । स्पष्टम् । ॥ १०.८ ॥ सः ॥ २३२ ॥
[232] ādi-grahaṇāt paugaṇḍādau mālyamānanādayo jñeyāḥ | atha dravyāṇi ca tat- krīḍā-bhāṇḍa-vasanādīni | kālāś ca taj-janma-dinādayaḥ | tatra janma-dinaṃ yathā- kadācid autthānika-kautukāplave janmarkṣa-yoge samaveta-yoṣitām | vāditra-gīta-dvija-mantra-vācakaiś cakāra sūnor abhiṣecanaṃ satī || [BhP 10.4.7] ity ādi | spaṣṭam | || 10.8 || saḥ || 232 ||
English translation
English witness · section(s) 199
Anuccheda 199
It is said in srimad-Bhagavatam (10.23.29-32):
maivam vibho 'rhati. . .
"The wives of the brahmanas replied: O almighty one, please do not speak such cruel words. Rather, You should fulfill Your promise that You always reciprocate with Your devotees in kind. Now that we have attained Your lotus feet, we simply wish to remain here in the forest so we may carry upon our heads the garlands of tulasi leaves You may neglectfully kick away with Your lotus feet. We are ready to give up all material relationships."
It is again said in srimad-Bhagavatam (10.29.30):
prestho bhavams tanu-bhrtam kila bandhur atma
"Our dear Krsna, as an expert in religion You have advised us that the proper religious duty for women is to faithfuIly serve their husbands, children and other relatives. We agree that this principle is valid, but actually this service should be rendered to You. After all, O Lord, You are the dearmost friend of all embodied souls. You are their most intimate relative and indeed their very Self."
Because they are filled with jokes and puns, these verses are very glorious and show perfectly compatible cominations of the rasas.
Sometimes in a secondary way the rasas may be incompatibe and in the primary way the rasas are compatible. This is seen in the following words of srimad-Bhagavatam (10.60.45):
tvak-smasru-roma-nakha-kesa. . .
"A woman who fails to relish the fragrance of the honey of Your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair, and body hair and filled with flesh, bones, blood, parasites, feces, mucus, bile, and air."
These words were spoken by sri Rukmini. Here, although the presence of bibhatsa-reasa (horror) is incompatible, that incompatibility is eclipsed by Rukimini-devi's praise of her beloved husband, Lord Krsna. Therefore the result is glorious and in the final result the rasas are considered compatible. It is also said in srimad-Bhagavatam (1.10.30):
etah param stritvam apastapesalam nirasta-saucam bata sadhu kurvate yasam grhat puskara-locanah patir na jatv apaity ahrtibhir hrdi sprsan
"All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them alone at home. He always pleased their hearts by making valuable presentations."
In this verse the word "stritvam" mweans birth as a woman". sri Rukmini and the other queens came from different classes of society. The word "apastapesalam" here describes their situation. These words do not describe sri Rukimini and the other queens born in higher classes. The other queens, born as lower-class women, may have had some faults, but by glorifying Lord Krsna they all became supremely purified. That is the way they became saintly, free of faults, and decorated with all virtues. Then this verses explains that Lord Krsna, giving apopropriate gifts to His beloved queens, touched their hearts. At heart attached to them, Lord Krsna did not leave their homes. As in a previous example the presence of bibhatsa- rasas gave a superficial appearance of rasabhasa that in in the end was not atb all present, so in this verse any appearance of rasabhasa is not real. There is no rasabhasa in this verse. This verse was spoken by the ladies in Hastinapura, the city of the Kauravas.