Sections 233–245

English witness · section(s) 200

Anuccheda 200

As before, an example of what seems to be rasabhasa of a primary and secondary rasa, but in the end is understood to be a compatible mixture of rasas is seen in these words of srimad- Bhagavatam (10.16.20):

gopyo 'nurakta-manaso bhagavaty anante tat-sauhrda-smita-viloka-girah smarantyah graste 'hina priyatame bhrsa-duhkha-taptah sunyam priya-vyatihrtam dadrsus tri-lokam

"When the young gopis, whose minds were constantly attached to Krsna, the unlimited Supreme Lord, saw that He was now within the grips of the serpent, they remembered His loving friendship, His smiling glances and His talks with them. Burning with great sorrow, they saw the entire universe as void."

Here the secondary rasa, karuna-rasa (lamentation), is compatible, and the primary rasa, srngara-rasa, seems to be incompatible. However, in this situation the gopis' remembrace of Lord Krsna's smiling glances acts to make their sorrow glorious. For this reason the mixture of these rasas is compatible, and there is no rasabhasa. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 201

Anuccheda 201

An example of what seems to be a sancari-bhava incompatible with a primary rasa is seen in these words of srimad-Bhagavatam (10.29.8):

ta varyamanah patibhih. . .

"Their husbands, fathers, brothers and other relatives tried to stop them, but Krsna had already stolen their hearts. Enchanted by the sound of His flute, they refused to turn back."

Here it may at first seem that the gopis' restlessness (capalya) is incompatible with their being completely enchanted (moha) by Lord Krsna. Both, however, combine to nourish the gopis' exalted, guileless ecstatic love for Lord Krsna. Therefore the rasas here are compatible, and there is no rasabhasa. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 202

Anuccheda 202

Now some other similar examples will be given. Sometimes what at first seems to be rasabhasa in the end is found to be a perfectly compatible misture of rasas. An example of this may be seen in these words of srimad-Bhagavatam (10.85.18):

yuvam na nah sutau saksat pradhana-purusesvarau

"You are not our sons but the very Lords of both material nature and its creator (Maha-Visnu). As You Yourself have told us, You have descended to rid the earth of the rulers who are a heavy burden upon her."

Someone may claim that in this verse Vasudeva's paternal vatsalya-rasa is incompatible with his devotion in awe and reverence. In truth these two sentiments are not incompatible here. This has already been described in our discussion of another verse, a verse describing Lord Balarama. In this way it is seen that the rasas are compatible in this verse. There is no rasabhasa here.

English witness · section(s) 203

Anuccheda 203

In this way the rasas of love for the Supreme Personality of Godhead are described. The rasa of devotional service mixed with knowledge (jnana-bhaktimaya-rasa) is also called by the name santa-rasa. In this rasa of devotion mixed with knowledge the alambana (prime impetus of ecstatic love) and the visaya (object of love) are both the transcendental form of the Supreme Personality of Godhead (bhagavan) manifest as the Supreme Brahman (para-brahma). Here the adhara (lovers) are the great jnani- bhaktas who personally participate in the Supreme Lord's pastimes. The Supreme Personality of Godhead as He manifests in this rasa is described in these words of srimad-Bhagavatam (3.15.37):

evam tadaiva bhagavan aravinda-nabhah

"At that very moment, the Lord, who is called Padmanabha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot on those very feet sought for by recluses and great sages."

When they arrived in Vaikuntha, the four Kumaras saw this form of the Supreme Personality of Godhead. The jnani-bhaktas are described in these words of srimad-Bhagavatam (1.7.10):

atmaramas ca munayo

"All different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of seff-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls."

The four Kumaras and many others are atmaramas are described in this verse. srila sukadeva Gosvami, who was attracted by the nectar sweetness of the rasas in the Supreme Lord's pastimes and who was rapt in reciting srimad-Bhagavatam, is also described in that verse. In santa-rasa the uddipanas (secondary impetuses for ecstatic love) are primarily the Supreme Lord's qualities, activities, and paraphernalia. Here the Lord's qualities include His eternal form of knowledge and bliss, His form always being manifest, His being the master of all opulences, His being the all-pervading Supersoul, His being the master of the knoledge- potency, His being all-powerful, His giving liberation to the enemies He kills, His being dear to the devotees in santa-rasa, His being equal to all, His being self-controlled, His being peaceful, His purity, and His manifesting wonderful forms. The Lord's activities being with His acting to protect His devotees and include a host of other activities also. His paraphenralia include His great Upanisads, the dust of the jnani-bhaktas' feet, His Tulasi-devi, His transcendental abodes, and many other things also. Now the anubhavas (activities of ecstatic love) will be described. Here the anubhavas include: praising the Supreme Lord's transcendental qualities and other features, chanting the holy names of the Lord in His forms as Brahman, Paramatma, and other forms, tasting the bliss of seeing the Lord in His Brahman feature, and yearning to see the Lord in His original feature as Bhagavan (the Supreme Personality of Godhead). Here the sattvika-bhavas include: staring at the tip of the nose, performing the actions of an avadhuta, assuming the jnana-mudra posture, yawning, observing silence, bowing down before the Supreme Personality of Godhead, and offering prayers to the Supreme Personality of Godhead. Most of these activities are material in nature. In this rasa the sancari-bhavas (symptoms of ecstatic love) include: being detached from material things, steadiness, joyfulness, thoughtfulness, meditation, gravity, eagerness, earnestness, and the philosophical search for the truth. The sthayi-bhava (continuous ecstasy) of the jnani- bhaktas is described in these words of srimad-Bhagavatam (3.15.46):

yo 'ntarhito hrdi gato 'pi duratmanam tvam so 'dyaiva no nayana-mulam ananta raddhah

"Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahma, through the ears have now been actually realized by Your kind appearance."

The attainment of santa-rasa is described in these words of srimad-Bhagavatam (3.15.43):

tasyaravinda-nayanasya padaravinda- kinjalka-misra-tulasi-makaranda-vayuh antar-gatah sva-vivarena 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."

In this verse the lotus-eyed Lord (aravinda-nayanasya) is the alambana, the breeze is the uddipana, the change in body is the udbhasvara, sattvika-bhava, and anubhava, and the change in mind is the sancari-bhava, which consists of spiritual happiness. Even though they were situated in impersonal Brahman understanding, the sages attained devotional service mixed with knowledge (jnana-bhakti). That kind of devotional service was the sthayi-bhava (continuous ecstasy) they felt. All these together culiminate in jnana-bhakti (devotional service mixed with knowledge). That was the rasa they experienced. Now we will discuss the bhakti-rasa known as asraya-rasa (the rasa of taking shelter of Lord Krsna). In this rasa Lord Krsna is the object of love and certain devotees who participate in Lord Krsna's pastimes are the lovers. In different situations sometimes Lord Krsna manifests His humanlike form and sometimes He manifests His form as the supreme controller. In the presence of the residents of Vraja He manifests His supremely sweet and glorious humanlike form. The devotees are of two kinds: 1. the external devotees who serve the Lord by performing specific duties in the material world, and 2. the confidential devotees for whom the shade of Lord Krsna's feet is their very life. In the first group the demigods Brahma, siva, and some others are considered confidential devotees because of their great devotion to the Lord. The second group is divided into three parts: 1. the devotees in general, 2. the residents of the cities of the Yadus (like Mathura and Dvaraka), and 3. the residents of Vraja. In the first of these groups are included the kings imprisoned by Jarasandha, the great sages, and many others, and in the second and third groups are included Janaka Maharaja (the king of Mithila) and many other devotees. Included among the uddipanas in this rasa are Lord Krsna's qualities. Included among His qualities are the following: 1. being the master of all opulences (bhagavattvam) in His relationship with the devotees who take shelter of Him as the supreme controller, 2. being the seed of all avataras (avataravali-bijatvam), 3. being the attractor of the self- satisfied sages (atmaramakarsitvam), 4. being the giver of ecstatic devotional service to Putana and others who only pretend to engage in devotional service, 5. manifesting numberless material universes from the pores of His skin, 6. being an ocean of mercy to the devotees who take shelter of Him as He is manifest in His humanlike form, 7. being the protector of anyone who takes shelter of Him, 8. possessing inconceivable potencies, 9. being the supreme object of worship, 10. being all- knowing, 11. being firm in vow, 12. possessing all wealth and all good fortune, 13. being naturally patient and tolerant, 14. being righteous, 15. being truthful, 16. being expert, 17. being all- auspicious, 18. being supremely powerful and glorious, 19. being the best follower of religion, 20. seeing through the eyes of the scriptures, 21. being the devotee's friend and well-wisher, 22. generosity, 23. power 24. fame, 25. strength, 26. tolerance, 27. ability, 28. being controlled by love, and many other transcendental qualities also. Now we will consider Lord Krsna's castes. The first group of devotees (the devotees in general) accept that Lord Krsna is a cowherd boy or a member of another caste (as a ksatirya in Dvaraka). This acceptance of caste by the Lord is only an imitation. Lord Krsna's dark complexion and many other things remind (smaraka) the devotees of Him. The devotees in the second group (the residents of Vraja, Mathura, and Dvaraka) thinkt hat Lord Krsna is the best of all gopas or the best of all ksatriyas. Now Lord Krsna's activities will be considered. For the first group of devotees (the devotees in general) Lord Krsna's creation and maintenance of the material worlds and His revelation of His universal form are prominent. For the second group of devotees (the residents of Vraja, Mathura, and Dvaraka) Lord Krsna's killing the dfemons, protecting His devotees, and casting His glance of mercy are prominent. Now Lord Krsna's paraphernalia will be considered. Lord Krsna's weapons, musical instruments, ornaments, abodes, footprints, and devotees are prominent among His paraphernalia. For the first group of devotees these are all clearly transcendental. For the second group of devotees these seem to be material even though they certainly are transcendental in fact. Now the time sequence of Lord Krsna will be considered. For both the first and second groups of devotees these begin with Lord Krsna's birth in this world and end with His departure for the spiritual world. Now the anubhavas in this rasa will be considered. The anubhavas include residing in places sacred to Lord Krsna, chanting the glories of Lord Krsna's holy names and qualities, and performing other like devotional activities. Now the sancari-bhavas in this rasa will be discussed. When the devotees associate with Lord Krsna the sancari-bhavas are joy, pride, and steadiness. When the devotees are separated from Lord Krsna the sancari-bhavas are sickness and exhaustion. In both association with and separation from the Lord are manifest the sancari-bhavas detachment, anxiety, moroseness, humbleness, worry, meditation, embarassment, thoughtfulness, and death. An example of meditation on the Lord even when the Lord is present before the devotee is seen in this description of Bhismadeva's actions in srimad- Bhagavatam (1.9.31):

visuddhaya dharanaya. . .

"By pure meditation, looking at Lord sri Krsna, he at once was freed from all material inauspiciousness and was relieved of all bodily pains caused by the arrow wounds. Thus all the external activities of his senses at once stopped, and he prayed transcendentally to the controller of all living beings while quitting his material body."

Unhappy that he may have offended Lord Krsna by attacking Him in battle, Bhismadeva prays in srimad-Bhagavatam (1.9.34):

yudhi turaga-rajah. . .mama nisita-sarair vibhidyamana-tvaci

"On the battlefield [where sri Krsna attended Arjuna out of friendship], the flowing hair of Lord Krsna turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto sri Krsna."

Bhismadeva again prays in srimad-Bhagavatam (1.9.38):

sita-visikha-hatah. . .

"May He, Lord Sri Krsna, the Personality of Godhead, who awards salvation, be my ultimate destination. On the battlefield He charged me, as if angry because of the wounds dealt by my sharp arrows. His shield was scattered, and His body was smeared with blood due to the wounds."

srimad-Bhagavatam 1.9.31 quoted here was spoken by srila Suta Gosvami.

English witness · section(s) 204

Anuccheda 204

Sthayi-bhava (continuous ecstasy) as manifested in asraya- rasa is described in these words of srimad-Bhagavatam (1.11.7):

bhavaya nas tvam bhava visva-bhavana tvam eva ma-tatha suhrt-patih pita tvam sad-gurur nah paramam ca daivatam yasyanuvrttya krtino babhuvima

"O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master and worshipable Deity. By following in Your footsteps we have become successful in every respect. We pray, therefore, that You continue to bless us with Your mercy."

In this verse the vibhavas, udbhasvaras, anubhavas, sattvika-bhavas, and other kinds of ecstasy combine to make a wonderfully sweet rasa. It is said:

sad-bhavas ced vibhavader dvayor ekasya va bhavet jhatity anya-samaksepat tada doso na vidyate

"If the transcendental bhavas and vibhavas meet together and nothing incompatible arises, then there is no fault in the rasas."

Here the word "anya-samaksepat" means incompatible in that situation". srimad-Bhagavatam 1.11.7 quoted here was spoken by the citizens of Dvaraka to the Supreme Personality of Godhead.

English witness · section(s) 205

Anuccheda 205

Asraya-rasa is of two kinds: 1. asraya-rasa in separation from the Lord, and 2. asraya-rasa in direct association with the Lord. Asraya-rasa in separation from the Lord is again of two kinds: 1. initial separation, before meeting the Lord, and 2. separation when the Lord is far away. Asraya-rasa in direct association with the Lord is also of two kinds: 1. eventually meeting the Lord again after one of the two kinds of separation, and 2. the regular direct association called by the names siddhi" (perfection" and "tusti" (happiness). Initial separation, before meeting the Lord, is described in these words of srimad-Bhagavatam (10.70.31):

iti magadha-samruddha bhavad-darsana-kanksinah prapannah pada-mulam te dinanam sam vidhiyatam

"This is the message of the kings imprisoned by Jarasandha, who all hanker for Your audience, having surrendered to Your feet. Please bestow good fortune on these poor souls."

Here the words "bhavad-darsana-kanksinah" indicate that the kings yearned to become free of their imprisonment in order to see Lord Krsna. In this is seen the sthayi-bhava. Here the soles of the Lord's feet (pada-mulam) are the alambana, the kings' imprisonment is the uddipana, their surrender to the Lord is the udbhasvara, their eagerness and humility are the sancari- bhavas. From this the sattvika-bhavas and other bhavas are known. This verse was spoken by the kings' messenger to the Supreme Personality of Godhead.

English witness · section(s) 206

Anuccheda 206

The "siddhi" kind of direct association with the Lord is described in these words of srimad-Bhagavatam (10.73.2- 7):

dadrsus te ghana-syamam pita-kauseya-vasasam srivatsankam catur-bahum. . .

. . .pibanta iva caksurbhyam lihanta iva jihvaya

jighranta iva nasabhyam rambhanta iva bahubhih pranemur hata-papmano murdhabhih padayor hareh

krsna-sandarsanahlada- dhvasta-samrodhana-klamah prasasamsur hrsikesam girbhih pranjalayo nrpah

"The kings then beheld the Lord before them. His complexion was dark blue like the color of a cloud, and Hewore a yellow silk garment. He was distinguished by the srivatsa mark on His chest, His four mighty arms, the pinkish hue of His eyes, which resembled the whorl of a lotus, His lovely, cheerful face, His gleaming makara earrings, and the lotus, club, conchshell, and disc in His hands. A helemt, a jeweled necklace, a golden belt, and golden bracelets and armlest decorated His form, and on His neck He wore both the brilliant precious Kaustubha gem and a garland of forest flowers. The kings seemed to drink His beauty with their eyes, lick Him with their tongues, relish His fragrance with their nostrils, and embrace Him with their arms. Their past sins now eradicated, the kings all bowed down to Lord Hari, placing their heads at His feet. "The ecstasy of beholding Lord Krsna having dispelled the weariness of theior imprisonment, the kings stood with joined palsm and offered words of praise to that supreme master of the senses."

These verses are an example of utpreksa, the fanciful kind of metaphor where one things is imagined to have become another. Here wide-opened eyes are imagined to be drinking, wide- opened mouths are imagined to be licking Lord Krsna's fragrant lotus feet, and blossomed-wide nostrils are imagined to be smelling the fragrance of all of Lord Krsna's limbs. UIn this way, because of their great devotion, the kings are attracted to Lord Krsna's feet. Overcome with ecstatic love, it is as if they embraced the lord's feet. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 207

Anuccheda 207

Separation when the Lord is in a distant place is described in these words of srimad-Bhagavatam (1.11.9):

yarhy ambujaksapasasara. . .

"O lotus-eyed Lord, whenever You go away to Mathura-Vrndavana or Hastinapura to meet Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun."

This verse describes the separation felt by the citizens of Dvaraka. The separation felt by the people of Vraja is described in these words of srimad-Bhagavatam (10.35.25):

yadu-patir dvirada-raja-viharah. . .

"With His cheerful face resembling the moon, lord of the night, the Lord of the Yadus moves with the grace of a regal elephant. Thus He returns in the evening, delivering the cows of Vraja from the heat of the day."

Here it is said that Lord Krsna deliughted the young and old cows. How much more did He give delight to the human beings? The "tusti" kind of association with the Lord is described in these words of srimad-Bhagavatam (1.11.1):

anartan sa upavrajya svrddhan jana-padan svakan dadhmau daravaram tesam visadam samayann iva

"Upon reaching the border of His most prosperous metropolis, known as the country of the Anartas [Dvaraka], the Lord sounded His auspicious conchshell, heralding His arrival and apparently pacifying the dejection of the inhabitants."

The word "iva" (as if) used here is a rhetorical ornament. This verse was spoken by srila Suta Gosvami.

English witness · section(s) 208

Anuccheda 208

In srimad-Bhagavatam 10.35.25 quoted above it was said that Lord Krsna delighted the people of Vraja and delivered them from their sufferings. This is confirmed by the folloing words spoken by the goddesslike gopis of Vraja in srimad-Bhagavatam (10.21.10):

vrndavanam sakhi bhuvo vitanoti kirtim. . .

"O friend, Vrndavana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Krsna, the son of Devaki. The peacocks dance madly when they hear Govinda's flute, and when other creatures see them from the hilltops, they all become stunned."

TRe gopis also say in srimad-Bhagavatam (10.35.4):

hanta citram abalah srnutedam. . .

"O girls! This son of Nanda, who gives joy to the distressed, bears steady lightning on His chest and has a smile like a jeweled necklace. Now please hear something wonderful. When He vibrates His flute, Vraja's bulls, deer and cows, standing in groups at a great distance, are all captivated by the sound, and they stop chewing the food in their mouths and cock their ears. Stunned, they appear as if asleep, or like figures in a painting."

Now the devotional dasya-rasa (servitorship) will be considered. In this rasa the alambana is Lord Krsna in His feature as a master. The object of service is Lord Krsna, and the servitors are the glorious servants who directly participate in Lord Krsna's pastimes. As in the previous rasa, in this rasa Lord Krsna manifests two kinds of forms: 1. the form of the opulent supreme controller (paramesvara-akara), and 2. a glorious humanlike form (nara-akara). Some servants serve the forst of these forms, and other servants serve the other. Thus there are two kinds of servants. Again there are three kinds of servants: 1. servants who serve the Lord's body (anga-sevaka), 2. servants who act as the Lord's associates (parsada), and 3. servants the Lord sends on specific missions (presya). The anga-sevaka servants anoint the Lord's body with fragrant ointments, offer the Lord betelnuts and fragrant scents, dress the Lord in exquisite garments, and serve Him in many other ways. The parsada servants become the Lord's advisor, chariot-driver, a general of His army, a judge in His judicial system, an administrator of parts of His kingdom, and they also assume many other like duties. With their great learning and expertise they delight the Lord's royal conclave. Because of his exalted position the Lord's priest is counted among His gurus. Thus the Lord's priest is amongst His associates (parsada). The presyas include the Lord's chariot-driver, footsoldiers, artisans, and others. As were the previously mentioned servants, these servants are all very dear to the Lord. sri Uddhava, Daruka, and others who very closely serve the Lord are the most dear of the Lord's servitors. Lord Krsna said to Uddhava in srimad-Bhagavatam (11.11.49):

tvam me bhrtyah suhrt sakha

"O Uddhava, you are my servant, well-wisher, and friend."

In this rasa the uddipanas are the same as were previously described. For the anga-sevaka servants the Lord's qualitiese include His handsomeness, delicateness, and other qualities, the Lord's activities include His eating, sleeping, and other like activities, and the Lord's paraphernalia include the articles used to serve the Lord and the remnants of what has been enjoyed by the Lord. For the parsada servants the Lord's qualities include His status as the supreme master, and many other qualities. For the presya servants the Lord's qualities include His power, glory, and other qualities. Here the anubhavas are primarily as were described before. Directly associating with the Lord, the servants perform their respective duties. If trembling, becoming stunned, or other ecstatic symptoms become manifest in them when they perform thir duties of serving the Lord, the servants lament. The Lord's servants are very extraordinary. For them ecstatic symptoms are both common and powerful. Even when the Lord is not present dasya-rasa is very powerful and exalted. When the Lord is not present His servants continue to perform their duties of serving Him. Here the sancari-bhavas are as previously were described. The sthayi-bhava is service with devotion. For Akrura and others like him knowledge of the Lord's power and opulence is prominent. For Uddhava and others like him knwoledge of the Lord's sweetness is prominent. The Lord's servants in Vraja know only the Lord's sweetness and nothing else. Their devotion is very great. They worship Lord Krsna because His is Vraja's prince, because He has a host of transcendental qualities, and because He is supremely glorious. About Akrura it is said in srimad-Bhagavatam (10.38.28):

dadarsa krsnam ramam ca vraje go-dohanam gatau. . .

"Akrura then saw Krsna and Balarama in the village of Vraja, going to milk the cows. Krsna wore yellow garments, Balarama blue, and Their eyes resembled autumnal lotuses. One of those two mighty-armed youths, the shelters of the goddess of fortune, had a dark-blue complexion, and the other's was white. With Their fine-featured faces They were the most beautiful of all persons. As they walked with the gait of young elephants, glancing about with compassionate smiles, those two exalted personalities beautified the cow pasture with the impressions of Their feet, which bore the marks of the flag, lightning bolt, elephant goad and lotus. The two Lords, whose pastimes are most magnanimous and attractive, were ornamented with jeweled necklaces and flower garlands, anointed with auspicious, fragrant substances, freshly bathed, and dressed in spotless raiment. They were the primeval Supreme Personalities, the masters and original causes of the universes, who had for the welfare of the earth now descended in Their distinct forms of Kesava and Balarama. O King Pariksit, They resembled two gold-bedecked mountains, one of emerald and the other of silver, as with Their effulgence They dispelled the sky's darkness in all directions."

In this part of the Lord's pastimes Akrura saw the Lord's sweetness. Later Akrura saw the Lord's power and opulence manifest in a lake of the Yamuna. For Akrura seeing the Lord's wonderful power and opulence was more important that seeing His sweetness. For sri Uddhava Lord Krsna's sweetness was most important. This is clearly seen in the words Uddhava spoke glorifying the good fortune of Gokula's residents. When the Lord's was absent, Uddhava meditated on the sweetness of Lord Krsna's humanlike pastimes. Thus he felt the pangs of separation from the Lord. Uddhava said in srimad-Bhagavatam (3.2.16):

mam khedayaty etad ajasya janma- vidambanam yad vasudeva-gehe vraje ca vaso'ri-bhayad iva svayam purad vyavatsid yad-ananta-viryah

"When I think of Lord Krna - how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathura in fear - all these bewildering incidents give me distress."

English witness · section(s) 209

Anuccheda 209

Lord Krsna's glories are described in these words of srimad- Bhagavatam (3.2.12):

yan martya-lilaupayikam. . .

"The Lord appeared in the mortal world by His internal potency, yoga-maya. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lond of Vaikuntha. Thus His (sri Krsna's) transcendental body is the ornament of all ornaments."

Lord Krsna's supremely sweet pastimes are described in these words of srimad-Bhagavatam (3.2.25-28):

vasudevasya devakyam jato bhojendra-bandhane cikirsur bhagavan asyah sam ajenabhiyacitah

"The Personaiity of Godhead, Lord sri Krsna, being prayed to by Brahma to bring welfare to the earth, was begotten by Vasudeva in the womb of his wife Devaki in the prison of the King of Bhoja."

tato nanda-vrajam itah pitra kamsad vibibhyata ekadasa samas tatra gudharcih sa-balo 'vasat

"Thereafter, His father, being afraid of Kamsa, brought Him to the cow pastures of Mabaraja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva."

parito vatsapair vatsams carayan vyaharad vibhuh yamunopavane kujad- dvija-sankulitanghripe

"In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamuna River, through gardens densely covered with trees and filled with vibrations of chirping birds."

kaumarim darsayams cestam preksaniyam vrajaukasam rudann iva hasan mugdha- bala-simhavaloka nah

"When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vrndavana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub."

Here the words "Sometimes He would cry and sometimes laugh" mean that in the presence of Mother Yasoda and others Lord Krsna acted like an ordinary child. These verses were spoken by sriman Uddhava.