Prīti · Sanskrit §246 · English §210
Source[२४६] अथ च तद्-अनन्तर-प्राप्ति-लक्षण-सिद्ध्य्-आत्मको, यथा स आशिषः [भ्प् १०.५.१२] इत्य् आदौ । अथ वियोगात्मको, यथा- इति संस्मृत्य संस्मृत्य नन्दः कृष्णानुरक्त-धीः । अत्य्-उत्कण्ठो ऽभवत् तूष्णीं प्रेम-प्रसर-विह्वलः ॥ यशोदा वर्ण्यमानानि पुत्रस्य चरितानि च । शृण्वन्त्य् अश्रूण्य् अवास्राक्षीत् स्नेह-स्नुत-पयोधरा ॥ [भ्प् १०.४६.२७-२८] स्पष्टम् । ॥ १०.४६ ॥ सः ॥ २४६ ॥
[246] atha ca tad-anantara-prāpti-lakṣaṇa-siddhy-ātmako, yathā sa āśiṣaḥ [BhP 10.5.12] ity ādau | atha viyogātmako, yathā- iti saṃsmṛtya saṃsmṛtya nandaḥ kṛṣṇānurakta-dhīḥ | aty-utkaṇṭho 'bhavat tūṣṇīṃ prema-prasara-vihvalaḥ || yaśodā varṇyamānāni putrasya caritāni ca | śṛṇvanty aśrūṇy avāsrākṣīt sneha-snuta-payodharā || [BhP 10.46.27-28] spaṣṭam | || 10.46 || saḥ || 246 ||
English translation
English witness · section(s) 210
Anuccheda 210
The residents of Vraja knew only the Lord's sweetness. This is described in these words of srimad-Bhagavatam (10.15.17):
pada-samvahanam cakruh kecit tasya mahatmanah apare hata-papmano vyajanaih samavijayan
"Some of the cowherd boys, who were all great souls, would then massage His lotus feet, and others, qualified by being free of all sin, would expertly fan the Supreme Lord."
Here the word "mahatmanah" means "endowed with great virtues" and the word "hata-papmanah" means "free of any sins that might stop their good fortune". Speaking these humble words, srila sukadeva Gosvami yearns to become like these cowherd boys. These words were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §247 · English §211
Source[२४७] अथ तद्-अनन्तर-तुष्ट्य्-आत्मको यथा ताव् आत्मासन्नम् आरोप्य [भ्प् १०.८२.३५] इत्य् आदौ । यथा च तत्रैव- नन्दस् तु सख्युः प्रिय-कृत् प्रेम्णा गोविन्द-रामयोः । अद्य श्व इति मासांस् त्रीन् यदुभिर् मानितो ऽवसत् ॥ [भ्प् १०.८४.६६] गोविन्द-रामयोः प्रेम्णा हेतुना मांसांस् त्रीन् अवसत् । तच् च मास-त्रयम् अद्य श्व इति कृत्वा अवसद् इत्य् अर्थः । अत्यन्त-परमानन्देन तत्र दिन- द्वयम् इवावसद् इत्य् अर्थः । कथम्भूतः सन्न् अवसत् । सख्युः श्री- वसुदेवस्य प्रिय-कृद् एव सन् तद्-अग्रे श्री-कृष्णं प्रति स्व-पुत्र- भावाप्रकटनेन व्यवहरंस् तस्य व्रज-नयनाग्रहं साक्षान् न कुर्वन्न् इत्य् अर्थः । तथा यदुभिर् मानितश् चावसद् इति ।
[247] atha tad-anantara-tuṣṭy-ātmako yathā tāv ātmāsannam āropya [BhP 10.82.35] ity ādau | yathā ca tatraiva- nandas tu sakhyuḥ priya-kṛt premṇā govinda-rāmayoḥ | adya śva iti māsāṃs trīn yadubhir mānito 'vasat || [BhP 10.84.66] govinda-rāmayoḥ premṇā hetunā māṃsāṃs trīn avasat | tac ca māsa-trayam adya śva iti kṛtvā avasad ity arthaḥ | atyanta-paramānandena tatra dina- dvayam ivāvasad ity arthaḥ | kathambhūtaḥ sann avasat | sakhyuḥ śrī- vasudevasya priya-kṛd eva san tad-agre śrī-kṛṣṇaṃ prati sva-putra- bhāvāprakaṭanena vyavaharaṃs tasya vraja-nayanāgrahaṃ sākṣān na kurvann ity arthaḥ | tathā yadubhir mānitaś cāvasad iti |
English translation
English witness · section(s) 211
Anuccheda 211
Dasya-rasa is also described in these words of srimad- Bhagavatam (10.21.18):
hantayam adrir abala hari-dasa-varyah. . .
"Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krsna and Balarama, along with Their calves, cows and cowherd friends, with all kinds of necessities-water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very jubilant."
The menaing of this verse is clear. This verse was spoken by the gopis.
Prīti · Sanskrit §248 · English §212
Source[२४८] तद्-अनन्तरम् अपि पुनर् वियोगात्मको यथा- ततः कामैः पूर्यमाणः स-व्रजः सह-बान्धवः । परार्ध्याभरण-क्षौम- नानानर्घ्य-परिच्छदैः ॥ वसुदेवोग्रसेनाभ्यां कृष्णोद्धव-(पगे ११५) बलादिभिः । दत्तम् आदाय पारिबर्हं यापितो यदुभिर् ययौ ॥ नन्दो गोपाश् च गोप्यश् च गोविन्द-चरणाम्बुजे । मनः क्षिप्तं पुनर् हर्तुम् अनीशा मथुरां ययुः ॥ [भ्प् १०.८४.६७-६९] कामैः श्री-कृष्ण-व्रजागमनादि श्री-कृष्ण-व्रजागमनादि-रूपैर् अभिलाषैर् निभृतं श्री-कृष्णेन पूर्यमाणः तद्-अङ्गीकारेण सन्तोष्यमाण इत्य् अर्थः । श्री-राम-व्रजागमने तान् उद्दिश्य कृष्णे कमल-पत्राक्षे सन्न्यस्ताखिल-राधसः [भ्प् १०.६५.६] इति श्री-शुकोक्तेः । तत्रैव कृष्णे कृष्ण- प्राप्त्य्-अर्थं कमल-पत्राक्षे सन्न्यस्ताखिल-राधसस् त्यक्त-सर्व-विषया इति टीकोक्तिः । ततः श्री-वसुदेवादिभिः कर्तृभिः परार्ध्याभरणादिभिः कृत्वा दत्तं यत् पारिबर्हं तत् तेषां प्रीतिमयत्वेनैवादायेत्य् अर्थः । यापितो महता सैन्येन प्रस्थापितः । तद्-अनन्तरं तेषां पुनर् अत्यन्त- प्रेमावेशं वर्णयति नन्द इत्य् आदि । माथुरान् इति तत्रैव तेन रूपेणैव केवल-स्व-सम्भन्धितया तेषां श्री-कृष्ण-प्राप्त्य्-आग्रहो दर्शितः । ॥ १०.८४ ॥ सः ॥ २४७-२४८ ॥
[248] tad-anantaram api punar viyogātmako yathā- tataḥ kāmaiḥ pūryamāṇaḥ sa-vrajaḥ saha-bāndhavaḥ | parārdhyābharaṇa-kṣauma- nānānarghya-paricchadaiḥ || vasudevograsenābhyāṃ kṛṣṇoddhava-(page 115) balādibhiḥ | dattam ādāya pāribarhaṃ yāpito yadubhir yayau || nando gopāś ca gopyaś ca govinda-caraṇāmbuje | manaḥ kṣiptaṃ punar hartum anīśā mathurāṃ yayuḥ || [BhP 10.84.67-69] kāmaiḥ śrī-kṛṣṇa-vrajāgamanādi śrī-kṛṣṇa-vrajāgamanādi-rūpair abhilāṣair nibhṛtaṃ śrī-kṛṣṇena pūryamāṇaḥ tad-aṅgīkāreṇa santoṣyamāṇa ity arthaḥ | śrī-rāma-vrajāgamane tān uddiśya kṛṣṇe kamala-patrākṣe sannyastākhila-rādhasaḥ [BhP 10.65.6] iti śrī-śukokteḥ | tatraiva kṛṣṇe kṛṣṇa- prāpty-arthaṃ kamala-patrākṣe sannyastākhila-rādhasas tyakta-sarva-viṣayā iti ṭīkoktiḥ | tataḥ śrī-vasudevādibhiḥ kartṛbhiḥ parārdhyābharaṇādibhiḥ kṛtvā dattaṃ yat pāribarhaṃ tat teṣāṃ prītimayatvenaivādāyety arthaḥ | yāpito mahatā sainyena prasthāpitaḥ | tad-anantaraṃ teṣāṃ punar atyanta- premāveśaṃ varṇayati nanda ity ādi | māthurān iti tatraiva tena rūpeṇaiva kevala-sva-sambhandhitayā teṣāṃ śrī-kṛṣṇa-prāpty-āgraho darśitaḥ | || 10.84 || saḥ || 247-248 ||
English translation
English witness · section(s) 212
Anuccheda 212
Beginning with the vibhavas and culminating in sthayi-bhava, this rasa is fiilled with wonder. An example of a devotee at the time before His first meeting Lord Krsna is seen in these words of srimad-Bhagavatam (10.38.10):
apy adya visnor manujatvam iyuso bharavataraya bhuvo nijecchaya lavanya-dhamno bhavitopalambhanam mahyam na na syat phalam anjasa drsah
"I am going to see the Supreme Lord Visnu, the reservoir of all beauty, who by His own sweet will has now assumed a humanlike form to relieve the earth of her burden. Thus there is no denying that my eyes will achieve the perfection of their existence."
The meaning of this verse is clear. This verse was spoken by Akrura.
Prīti · Sanskrit §249–250 · English §213
Source[२४९] एतद्-अनन्तरं यर्ह्य् अम्बुजाक्षापससार भो भवान् कुरून् मधून् वाथ सुहृद्-दिदृक्षया [भ्प् १.११.९] इति श्री-द्वारका-प्रजा-वाक्यानुसारेण श्री- कृष्ण-सन्दर्भोत्थापित-पाद्म-गद्यानुसारेण च नित्यैव तुष्टिर् अवगन्तव्या । इति वात्सल्याख्यो रसः । अथ मैत्रीमयः । तत्रालम्बनः मित्रत्वेन स्फुरन् मैत्री-विषयः श्री- कृष्णस् तद्-आश्रय-रूपाणि तल्-लीला-गतानि स्वोत्कृष्ट-सजातीय-भावानि तदीय- मित्राणि च । तत्र श्री-कृष्णः क्वचिच् चतुर्भुजोऽपि श्रीमन्-नराकारत्वेनैव प्रतीतः । यथा श्री-गीतासु श्रीमद्-अर्जुनेन - तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते [गीता ११.४६] इति स्व-प्रार्थनानन्तरं तद्-रूपे प्रादुर्भूते, दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन । इदानीम् अस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ [गीता ११.५१] इत्य् उक्तम् । अतएव विश्व-रूपादीनां तद्-दर्शन-जात-साध्वसादि-भावानां च न कथम् अपि तद्-अभीष्टत्वम् । अथ तन्-मित्राणि । सुहृदः सखायश् च । तत्र पूर्वोक्त-लक्षणाः सुहृदः श्री-भीमसेन-द्रौपदी-प्रभृतयः । सखायः श्रीमद्-अर्जुन-श्रीदाम- विप्रादयः । श्रीमति गोकुले श्रीदामादयश् च । ते च श्री-भागवतादौ प्रसिद्धाः । तथागमे वसुदाम-किङ्किण्य्-आदयः । भविष्योत्तरे मल्ल- लीलायां सुभद्र-मण्डलीभद्र-भद्र-वर्धन-गोभटाः । यक्षेन्द्रभटः इत्य् आद्या गणिताः । गणानां तु तेनैव साकं पृथुकाः [भ्प् १०.१२.२] इत्य् उक्त्या एषाम् अपि श्री-कृष्ण-साम्यम् एव । गोपैः समान-गुण-शील-वयो-विलास-वेषैश् च इत्य् आदौ दर्शितम् । गोपजाति- प्रतिच्छन्नाः [भ्प् १०.१८.११] इत्य् आदि-पद्ये श्री-कृष्ण-सन्दर्भे तथैव व्याख्यातम् । एषां स्वाभाविक-वैदुष्य-लक्षकम् अपि दीक्षायाः पशु- संस्थायाः [भ्प् १०.२३.८] इत्य् आदि-पद्यम् अस्ति । वैदग्ध्यम् अपि क्वचिन् नृत्यत्सु बालेषु [भ्प् १०.१८.१३] इत्य् आदौ श्री-भगवतापि श्लाघित-गुणत्वेन व्यञ्जयिष्यते । ते च त्रिविधाः - सखायः प्रियसखाः प्रिय-नर्म-सखाश् च तत्-तद्-भाव- वैशिष्ट्यात् । तत्र श्रीदामादयः परम-माधुर्यैक-मय-प्रणयातिशयि- विहार-लालित्येनाधिकाः इत्थं सताम् [भ्प् १०.१२.११] इत्य्-आदिनोक्तेः । तत्र श्री- कृष्णस्यालम्बनत्वं च बर्हापीडं नट-वर-वपुः [भ्प् १०.२१.५] इत्य् आदिना वर्णितम् । अथोद्दीपनेषु गुणाः अभिव्यक्त-मित्र-भावता आर्जवं कृतज्ञत्वं बुद्धिः पाण्डित्यं प्रतिभा दाक्ष्यं शौर्यं बलं क्षमा कारुण्यं रक्त-लोकत्वम् इत्य् आदयः । अवयव-वयः-सौन्दर्य-सर्व-सल्-लक्षणत्वम् इत्य् आदयश् च । तत्र सौहृद्य-मये आर्जवादीनां प्राधान्यम् (पगे ११६) सख्यमये तु वैदग्ध्य-सौन्दर्यादि-मिश्राणां तेषाम् । तद्-उभयाश-मिश्रायां मैत्र्यां तु यथा स्वम् अंश-द्वयम् । तत्राभिव्यक्त-तत्-तद्-भावता श्रीमद्- अर्जुनानुतापे यथा, सख्यं मैत्रीं सौहृदं च [भ्प् १.१५.४] इत्य् अग्रे वक्ष्यते । श्री-गोपेषु च तां व्यनक्ति- तान् दृष्ट्वा भय-सन्त्रस्तान् ऊचे कृष्णो ऽस्य भी-भयम् । मित्राण्य् आशान् मा विरमते- हानेष्ये वत्सकान् अहम् ॥ [भ्प् १०.१३.१३] इत्य् आदि । ततो वत्सान् अदृष्ट्वैत्य पुलिने ऽपि च वत्सपान् । उभाव् अपि वने कृष्णो विचिकाय समन्ततः ॥ [भ्प् १०.१३.१६] इत्य् अन्तम् । स्पस्टम् । ॥ १०.१३ ॥ श्री-शुकः ॥ २४९ ॥ [२५०] तथा - ते सम्प्रतीत-स्मृतयः समुत्थाय जलान्तिकात् । आसन् सु-विस्मिताः सर्वे वीक्षमाणाः परस्परम् ॥ [भ्प् १०.१५.५२] स्पस्टम् । ॥ १०.१५ ॥ सः ॥ २५० ॥
[249] etad-anantaraṃ yarhy ambujākṣāpasasāra bho bhavān kurūn madhūn vātha suhṛd-didṛkṣayā [BhP 1.11.9] iti śrī-dvārakā-prajā-vākyānusāreṇa śrī- kṛṣṇa-sandarbhotthāpita-pādma-gadyānusāreṇa ca nityaiva tuṣṭir avagantavyā | iti vātsalyākhyo rasaḥ | atha maitrīmayaḥ | tatrālambanaḥ mitratvena sphuran maitrī-viṣayaḥ śrī- kṛṣṇas tad-āśraya-rūpāṇi tal-līlā-gatāni svotkṛṣṭa-sajātīya-bhāvāni tadīya- mitrāṇi ca | tatra śrī-kṛṣṇaḥ kvacic caturbhujo'pi śrīman-narākāratvenaiva pratītaḥ | yathā śrī-gītāsu śrīmad-arjunena - tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte [Gītā 11.46] iti sva-prārthanānantaraṃ tad-rūpe prādurbhūte, dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana | idānīm asmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ || [Gītā 11.51] ity uktam | ataeva viśva-rūpādīnāṃ tad-darśana-jāta-sādhvasādi-bhāvānāṃ ca na katham api tad-abhīṣṭatvam | atha tan-mitrāṇi | suhṛdaḥ sakhāyaś ca | tatra pūrvokta-lakṣaṇāḥ suhṛdaḥ śrī-bhīmasena-draupadī-prabhṛtayaḥ | sakhāyaḥ śrīmad-arjuna-śrīdāma- viprādayaḥ | śrīmati gokule śrīdāmādayaś ca | te ca śrī-bhāgavatādau prasiddhāḥ | tathāgame vasudāma-kiṅkiṇy-ādayaḥ | bhaviṣyottare malla- līlāyāṃ subhadra-maṇḍalībhadra-bhadra-vardhana-gobhaṭāḥ | yakṣendrabhaṭaḥ ity ādyā gaṇitāḥ | gaṇānāṃ tu tenaiva sākaṃ pṛthukāḥ [BhP 10.12.2] ity uktyā eṣām api śrī-kṛṣṇa-sāmyam eva | gopaiḥ samāna-guṇa-śīla-vayo-vilāsa-veṣaiś ca ity ādau darśitam | gopajāti- praticchannāḥ [BhP 10.18.11] ity ādi-padye śrī-kṛṣṇa-sandarbhe tathaiva vyākhyātam | eṣāṃ svābhāvika-vaiduṣya-lakṣakam api dīkṣāyāḥ paśu- saṃsthāyāḥ [BhP 10.23.8] ity ādi-padyam asti | vaidagdhyam api kvacin nṛtyatsu bāleṣu [BhP 10.18.13] ity ādau śrī-bhagavatāpi ślāghita-guṇatvena vyañjayiṣyate | te ca trividhāḥ - sakhāyaḥ priyasakhāḥ priya-narma-sakhāś ca tat-tad-bhāva- vaiśiṣṭyāt | tatra śrīdāmādayaḥ parama-mādhuryaika-maya-praṇayātiśayi- vihāra-lālityenādhikāḥ itthaṃ satām [BhP 10.12.11] ity-ādinokteḥ | tatra śrī- kṛṣṇasyālambanatvaṃ ca barhāpīḍaṃ naṭa-vara-vapuḥ [BhP 10.21.5] ity ādinā varṇitam | athoddīpaneṣu guṇāḥ abhivyakta-mitra-bhāvatā ārjavaṃ kṛtajñatvaṃ buddhiḥ pāṇḍityaṃ pratibhā dākṣyaṃ śauryaṃ balaṃ kṣamā kāruṇyaṃ rakta-lokatvam ity ādayaḥ | avayava-vayaḥ-saundarya-sarva-sal-lakṣaṇatvam ity ādayaś ca | tatra sauhṛdya-maye ārjavādīnāṃ prādhānyam (page 116) sakhyamaye tu vaidagdhya-saundaryādi-miśrāṇāṃ teṣām | tad-ubhayāśa-miśrāyāṃ maitryāṃ tu yathā svam aṃśa-dvayam | tatrābhivyakta-tat-tad-bhāvatā śrīmad- arjunānutāpe yathā, sakhyaṃ maitrīṃ sauhṛdaṃ ca [BhP 1.15.4] ity agre vakṣyate | śrī-gopeṣu ca tāṃ vyanakti- tān dṛṣṭvā bhaya-santrastān ūce kṛṣṇo 'sya bhī-bhayam | mitrāṇy āśān mā viramate- hāneṣye vatsakān aham || [BhP 10.13.13] ity ādi | tato vatsān adṛṣṭvaitya puline 'pi ca vatsapān | ubhāv api vane kṛṣṇo vicikāya samantataḥ || [BhP 10.13.16] ity antam | spasṭam | || 10.13 || śrī-śukaḥ || 249 || [250] tathā - te sampratīta-smṛtayaḥ samutthāya jalāntikāt | āsan su-vismitāḥ sarve vīkṣamāṇāḥ parasparam || [BhP 10.15.52] spasṭam | || 10.15 || saḥ || 250 ||
English translation
English witness · section(s) 213
Anuccheda 213
An example of a devotee seeing Lord Krsna for the first time is seen in these words of srimad-Bhagavatam (10.38.35):
bhagavad-darsanahlada- baspa-paryakuleksanah pulakacitanga autkanthyat svakhyane nasakan nrpa
"The joy of seeing the Supreme Lord flooded Akrura's eyes with tears and decorated his limbs with eruptions of ecstasy. He felt such eagerness that he could not speak to present himself, O King."
The words "he could not speak to present himself" mean "He could not say: I am Akrura. I offer my respectful obeisances to You.' " This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §251 · English §214
Source[२५१] अहो ऽतिरम्यं पुलिनं वयस्याः [भ्प् १०.१३.५] इत्य् आदि । स्पष्टम् । ॥ १०.१३ ॥ श्री-भगवान् ॥ २५१ ॥
[251] aho 'tiramyaṃ pulinaṃ vayasyāḥ [BhP 10.13.5] ity ādi | spaṣṭam | || 10.13 || śrī-bhagavān || 251 ||
English translation
English witness · section(s) 214
Anuccheda 214
An example of a devotee feels separation in Lord Krsna's absence is seen in these words of srimad-Bhagavatam (3.2.1-3):
iti bhagavatah prstah ksattra vartam priyasrayam prativaktum na cotseha autkanthyat smaritesvarah
"When the great devotee Uddhava was asked by Vidura to speak on the messages of the dearest Lord Krsna, Uddhava was unable to answer immediately due to excessive anxiety at the remembrance of the Lord.
yah panca-hayano matra pratar-asaya yacitah tan naicchad racayan yasya saparyam bala-lilaya
"He was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Krsna that when he was called by his mother for morning breakfast, he did not wish to have it.
sa katham sevaya tasya kalena jarasam gatah prsto vartam pratibruyad bhartuh padav anusmaran
"Uddhava thus served the Lord continually from childhood, and in his old age that attitude of service never slackened. As soon as he was asked about the message of the Lord, he at once remembered all about Him."
In these verses the word "Bhagavatah" refers to sriman Uddhava and ksattra" refers to Vidura. The word jarasam" means "twenty-five years old". This word does not mean that he had become old. True, he was of approximately the same age as Lord Krsna. Still, as Lord Krsna never became old and infirm, so Uddhava also never became old. This is described in sri Krsna-sandarbha (Anuccheda 117). Lord Krsna personally glorified Uddhava in these words of srimad- Bhagavatam (3.4.31):
noddhavo 'nv api man-nyunah. . .
"Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. Therefore he may remain in this world in order to disseminate specific knowledge of the Personality of Godhead."
It is also said in srimad-Bhagavatam (10.45.19):
tatra pravasayo 'py asan yuvano 'ti-balaujasah. . .
"Even the most elderly inhabitants of the city appeared youthful, full of strength and vitality."
If the residents of Mathura were eternally youthful, then how much more so was Uddhava eternally youthful? srimad- Bhagavatam 3.2.1-3 was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §252 · English §215
Source[२५२] तथा- क्वचित् पल्लव-तल्पेषु नियुद्ध-श्रम-कर्शितः । वृक्ष-मूलाश्रयः शेते गोपोत्सङ्गोपबर्हणः ॥ [भ्प् १०.१५.१७] स्पष्टम् । ॥ १०.१५ ॥ श्री-शुकः ॥ २५२ ॥
[252] tathā- kvacit pallava-talpeṣu niyuddha-śrama-karśitaḥ | vṛkṣa-mūlāśrayaḥ śete gopotsaṅgopabarhaṇaḥ || [BhP 10.15.17] spaṣṭam | || 10.15 || śrī-śukaḥ || 252 ||
English translation
English witness · section(s) 215
Anuccheda 215
It is said in srimad-Bhagavatam (3.2.7):
krsna-dyumani nimloce. . .durbhago bata loko 'yam
"My dear Vidura, the sun of the world, Lord Krsna, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare? The universe with all its planets is most unfortunate."
In these words Uddhava lamented his separation from Lord Krsna. However, after feeling ditsress in separation from Lord Krsna, Uddhava perceived Lord Krsna direct prwsence.and became joyful. It was as if Lord Krsna directly came before him. This is described in these words of srimad-Bhagavatam (3.2.4):
sa muhurtam abhut tasnim krsna-nghri-sudhaya bhrsam tivrena bhakti-yogena nimagnah sadhu nirvrtah
"For a moment he remained dead silent, and his body did not move. He became absorbed in the nectar of remembering the Lord's lotus feet in devotional ecstasy, and he appeared to be going increasingly deeper into that ecstasy."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §253 · English §216
Source[२५३] तथा- कुन्द-दाम- [भ्प् १०.३५.२०] इत्य् आदौ नर्म-दः प्रणयिणां विजहार इति ।
[253] tathā- kunda-dāma- [BhP 10.35.20] ity ādau narma-daḥ praṇayiṇāṃ vijahāra iti |
English translation
English witness · section(s) 216
Anuccheda 216
To save the lives of the people of Vraja, who were plunged in despair because Lord Krsna was no longer amongst them, Lord Krsna sent Uddhava with a message. When he entered there,.Uddhava saw that Vraja was filled with spiritual bliss. This is described in the following words of srimad-Bhagavatam (10.46.9):
vasitarthe 'bhiyudhyadbhih. . .
"Gokula resounded on all sides with the sounds of bulls in rut fighting with one another for fertile cows, with the mooing of cows, burdened with their udders, chasing after their calves, with the noise of milking and of the white calves jumping here and there, with the liud reverberation of flute-polaying, and with the singing of the all-auspicipus deeds of Krsna and Balarama by the cowherd men and women, who made the village resplendent with their wonderfully ornamented attire. The cowherds' homes in gokula appeared most charming with their abundant paraphernalia for worship of the sacrifical fire, the sun, unexpected guests. the cows, the brahmanas, the forefathers, and the demigods. On all sides lay the flowring forest, echoing with flocks of birds and swarms of bees and beautified by its lakes crowded with swans, karandava ducks, and bowers of lotuses."
It is also said in that chapter of srimad-Bhagavatam (10.46.45):
ta dipa-diptair manibhir virejuh. . .
"As they puiled on the churning ropes with their bangled arms, the women of Vraja shone with the splendor of their jewels, which reflected the lamps' light. Their hips, breasts, and necklaces moved about, and their faces, anointed with reeddish kunkuma, glowed radiantly with the luster of their earrings reflecting from their cheeks."
Concerned for the welfare of His parents and His gopi- beloveds, Lord Krsna said to Uddhava in srimad-Bhagavatam (10.46.3):
gacchoddhava vrajam saumya. . .
"Dear gentle Uddhava, go to Vraja and give pleasure to Our parents. And also relieve the gopis, suffering in separation from Me, by giving them My message."
Lord Krsna's parents and the other residents of Vraja felt only unhappiness. Without Lord Krsna present before them they found no happiness in anything. They said to Uddhava in srimad- Bhagavatam (10.46.18):
api smareati nah krsno mataram suhrdah sakhin gopan vrajam catma-natham gavo vrndavanam girim
"Does Krsna remember us? Does He remember His mother and His friends and well-wishers? Does He remember the cowherds and their village of Vraja, of which He is the master? Does He remember the cows, Vrndavana forest, and Govardhana Hill?" These words were spoken by Nanda Maharaja. Uddhava's visit to Vraja is described in these words of srimad-Bhagavatam (10.47.54-56):
uvasa katicin masan gopinam vinudan sucah krsna-lila-katham gayan ramayam asa gokulam
"Uddhava remained there for several months, dispelling the gopis' sorrow by chanting the topics of Lord Krsna's pastimes. Thus he brought joy to all the people of Gokula.
yavanty ahani nandasya vraje 'vatsit sa uddhavah vrajaukasam ksana-prayany asan krsnasya vartaya
"All the days that Uddhava dwelled in Nanda's cowherd village seemed like a single moment to the residents of Vraja, for Uddhava was always discussing Krsna.
sarid-vana-giri-dronir viksan kusumitan druman krsnam samsmarayan reme hari-daso vrajaukasam
"The servant of Lord Hari, seeing the rivers, forests, mountains, valleys, and flowering trees of Vraja, enjoyed inspiring the inhabitants of Vrndavana by reminded them of Lord Krsna."
In this verse the word "samsmarayan" means reminding". Reminding them of Lord Krsna, Uddhava dispelled the sadness the people of Vraja felt. srimad-Bhagavatam 10.47.54- 56 was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §254 · English §217–219
Source[२५४] मणि-धरः [भ्प् १०.३५.२०] इत्य् आदौ प्रणयिनो ऽनुचरस्य कदांसे प्रक्षिपन् भुजम् अगायत यत्र इति । स्पष्टम् । ॥ १०.३५ ॥ श्री-गोप्यः ॥ २५३-२५४ ॥
[254] maṇi-dharaḥ [BhP 10.35.20] ity ādau praṇayino 'nucarasya kadāṃse prakṣipan bhujam agāyata yatra iti | spaṣṭam | || 10.35 || śrī-gopyaḥ || 253-254 ||
English translation
English witness · section(s) 217–219
Anuccheda 217
The joy that comes from directly seeing Lord Krsna is described in these words spoken by Uddhava in srimad-Bhagavatam (11.29.47):
tatas tam antar hrdi sannivesya gato maha-bhagavato visalam yathopadistam jagad - eka-bandhuna tapah samasthaya harer agad gatim
"Thereupon, placing the Lord deeply within his heart, the great devotee Uddhava went to Badarikasrama. By engaging there in austerities, he attained the Lord's personal abode, which had been described to him by the only friend of the universe, Lord Krsna Himself."
Here the words "yathopadistam gatim" refer to the Third Csnto of srimad-Bhagavatam, where Lord Krsna said to Uddhava (srimad-Bhagavatam 3.4.11):
vedaham antar manasipsitam te dadami yat tad duravapam anyaih
"O Vasu, I know from within your mind what you desired in the days of yore when the Vasus and other demigods responsible for expanding the universal affairs performed sacrifices. You particularly desired to achieve My association. This is very difficult to obtain for others, but I award it unto you."
Here Lord Krsna says to Uddhava: "You particularly desired to achieve My association. This is very difficult to obtain for others, but I award it unto you." Then Lord Krsna said to Uddhava in srimad-Bhagavatam (3.4.13):
pura maya proktam ajaya nabhye
"O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahma, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Srimad-Bhagavatam."
In these words Lord Krsna describes the gist of srimad- Bhagavatam. Uddhava describes his eagerness to hear srimad- Bhagavatam by speaking these words (srimad-Bhagavatam 3.4.15):
ko nv isa te pada-saroja-bhajam sudurlabho 'rthesu catursv apiha tathapi naham pravrnomi bh uman bhavat-padambhoja-nisevanotsukah
"O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet."
Uddhava then suddenly expresses his bewilderment. He tells Lord Krsna in srimad-Bhagavatam (3.4.16-17):
karmany anihasya bhavo 'bhavasya. . .
"My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn, that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self. "O my Lord, Your eternal self is never divided by the influence of time, and there is no limitation to Your perfect knowledge. Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me."
Later Lord Krsna would reassure Uddhava with these words of srimad-Bhagavatam (3.4.31):
noddhavo 'nv api man-nyunah. . .
"Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. Therefore he may remain in this world in order to disseminate specific knowledge of the Personality of Godhead."
Wishing to hear Lord Krsna's explanation of many topics, Uddhava spoke to Him these words of srimad-Bhagavatam (3.4.18):
jnanam param svatma-rahah-prakasam provaca kasmai. . .
"My Lord, kindly explain to us, if You think us competent to receive it, the transcendental knowledge which gives enlightenment about Yourself and which You explained before to Brahmaji."
In the phrase "yad vrjinam tarema" (may cross over all difficulties) the word "vrjinam" may mean the unhappiness of being separated from My direct service" or it may mean "the distress and bewilderment of residing in the material world". It is by confidential transcendental knowledge that once crosses over this difficulty. Then Uddhava said: "Lord Krsna then fulfilled my desire." Uddhava said to sri Vidura (srimad-Bhagavatam 3.4.19):
ity avedita-hardaya mahyam sa bhagavan parah adidesaravindaksa atmanah paramam sthitim
"When I thus expressed my heartfelt desires unto the Supreme Personality of Godhead, the lotus-eyed Lord instructed me about His transcendental situation."
In this verse the words "transcendental situation" refers to the spiritual world of Vaikuntha, which the Lord revealed to the demigod Brahma in the Second Canto ofsrimad- Bhagavatam. These words also refer ot the transcendental realm of Dvaraka, as has been deascribed in sri Bhagavat-sandarbha, Anuccheda 7. This spiritual world is described in the four nutshell verses of srimad-Bhagavatam (2.9.33-36). In wo derful pastimes like these, the Supreme Personality of Godhead reveals the truth that He is controlled by His devotees' love. By understanding these truths, Uddhava became again peaceful and composed. Then he himself entered that spiritual abode the Lord had described to him. Lord Krsna gives this same instuction in these words of srimad-Bhagavatam (11.29.33):
jnane karmani yoge ca vartayam danda-dharane yavan artho nrnam tata tavams te 'ham catur-vidhah
"Through analytic knowledge, ritualistic work, mystic yoga, mundane business, and political rule, people seek to advance in religiosity, economic development, sense gratification, and liberation. But because you are My devotee, whatever men can accomplish in these multifarious ways you will very easily find within Me."
For Uddhava Lord Krsna was the supreme goal of life. This srila sukadeva Gosvami had previously explained in srimad- Bhagavatam. Lord Krsna kept Uddhava on the earth so he could preach the science of devotional service. Later, when srila sukadeva Gosvami was preaching the glories of the Lord's pastimes, there was no longer any need for Uddhava to stay on the earth. Then, in his original spiritual form, Uddhava attained the glorious spiritual land of Vraja. This was Uddhava's earnest desire, as he himself had said in srimad-Bhagavatam (10.47.61):
asam aho carana-renu-jusam aham syam. . .
"The gopis of Vrndavana have given up the association of their husbands, sons, and other family members, who are very difficult to give up, andf they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their feet."
srimad-Bhagavatam 11.29.47 quoted in this anuccheda was spoken by srila sukadeva Gosvami.
Anucchedas 218 and 219
Now the devotional mellow of prasraya-rasa (filial love) will be considered. In this reasa the alambana and visaya are Lored Krsna, the doting parent. The adhara (lovers) are Lord Krsna's children and other like kinsmen who are the objects of His parental affections. As before, in this rasa also Lord Krsna manifests two forms: 1. the form of the supreme controller, and 2. a humanlike form. The devotees who are thus the objects of Lord Krsna's parental affection are of three kinds: 1. the devotees who have a relationship with the Lord in His feature as the supreme controller, 2. the devotees who have a relationship with the Lord in His humanlike feature, and 3. the devotees who have a relationship with the Lord in both these two features. The demigod Brahma and other demigods have a relationship with the Lord in His feature as the supreme controller. The children in Gokula, which is revealed in the twelve-syllable mantra, have a relationship with the Lord in His humanlike feature. The Lord's children born to Him at Dvaraka have a relationship with the Lord in both these features. This filial relationship includes Lord Krsna's own children, nephews, nieces, followers, and other like persons. Some of lord's Krsnas children have qualities like their father, and others have forms like their father. The Lord's children who have qualities like those of their father are described in these words of srimad-Bhagavatam (10.61.1):
ekaikasas tah krsnasya putran dasa-dasabalah ajijanann anavaman pituh sarvatma-sampada
"Each of Lord Krsna's wives gave birth to ten sons, who were not less than their father, having all His personal opulence."
Srila Jiva Gosvami's
Sri Priti-sandarbha
Samba and others like him had glorious transcendental qualities like those of their father. This is described in the following words of srimad-Bhagavatam (10.61.2):
jambavatyah suta hy ete sambadyah pitr-sammatah
"Samba and the other sons of Jambavati were just like their father."
Prīti · Sanskrit §255 · English §220
Source[२५५] अथ जातिश् च क्षत्रियत्वम् । यत्र सौहृदमयस्य प्राचुर्यम् । तथा गोपत्वं यत्र सख्यमयस्य प्राचुर्यम् । अथ क्रियाश् च सौहृदमये विक्रान्त्य्-आदि- प्रधानाः । सख्य-मये तु नर्म-गान-नाना-भाषांशन-गवाह्वान- वेणु-वाद्यादि-कला-बाल्याद्य्-उचित-क्रीडादयः । तत्र नर्म, यथा- बिभ्रद् वेणुं जठर-पटयोः शृङ्ग-वेत्रे च कक्षे । वामे पाणौ मसृण-कवलं तत्-फलान्य् अङ्गुलीषु ॥ [भ्प् १०.१३.११] स्पष्टम् । ॥ १०.१३ ॥ सः ॥ २५५ ॥
[255] atha jātiś ca kṣatriyatvam | yatra sauhṛdamayasya prācuryam | tathā gopatvaṃ yatra sakhyamayasya prācuryam | atha kriyāś ca sauhṛdamaye vikrānty-ādi- pradhānāḥ | sakhya-maye tu narma-gāna-nānā-bhāṣāṃśana-gavāhvāna- veṇu-vādyādi-kalā-bālyādy-ucita-krīḍādayaḥ | tatra narma, yathā- bibhrad veṇuṃ jaṭhara-paṭayoḥ śṛṅga-vetre ca kakṣe | vāme pāṇau masṛṇa-kavalaṃ tat-phalāny aṅgulīṣu || [BhP 10.13.11] spaṣṭam | || 10.13 || saḥ || 255 ||
English translation
English witness · section(s) 220
Anuccheda 220
In the Eleventh Canto is a description of Samba's acting in an improper way (by teasing Narada Muni). It should be understood that those actions were instigated by Lord Krsna Himself by His own wish to arrange for certain pastimes. Amongst all of Lord Krsna's sons, sri Rukmini's ans were the best. This is described in these words of srimad-Bhagavatam (10.61.9):
pradyumna-pramukha jata rukminyam navamah pituh
"Rukmini's sons, headed by Pradyumna, were not less than their father."
Again and again the superiority of those sons is described. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §256–257 · English §221
Source[२५६] अन्याश् च, यथा- एवं वृन्दावनं श्रीमत् कृष्णः प्रीत-मनाः पशून् । रेमे सञ्चारयन्न् अद्रेः सरिद्-रोधःसु सानुगः ॥ क्वचिद् गायति गायत्सु मदान्धालिष्व् अनुव्रतैः । उपगीयमान-चरितः पथि सङ्कर्षणान्वितः ॥ [भ्प् १०.१५.९-१०] इत्य् आदि । [२५७] तथा- मेघ-गम्भीरया वाचा नामभिर् दूर-गान् पशून् । क्वचिद् आह्वयति प्रीत्या गो-गोपाल-मनोज्ञया ॥ [भ्प् १०.१५.१३] चकोर-क्रौञ्च [भ्प् १०.१५.१४] इत्य् आदि । स्पष्टम् । ॥ १०.१५ ॥ सः ॥ २५७ ॥
[256] anyāś ca, yathā- evaṃ vṛndāvanaṃ śrīmat kṛṣṇaḥ prīta-manāḥ paśūn | reme sañcārayann adreḥ sarid-rodhaḥsu sānugaḥ || kvacid gāyati gāyatsu madāndhāliṣv anuvrataiḥ | upagīyamāna-caritaḥ pathi saṅkarṣaṇānvitaḥ || [BhP 10.15.9-10] ity ādi | [257] tathā- megha-gambhīrayā vācā nāmabhir dūra-gān paśūn | kvacid āhvayati prītyā go-gopāla-manojñayā || [BhP 10.15.13] cakora-krauñca [BhP 10.15.14] ity ādi | spaṣṭam | || 10.15 || saḥ || 257 ||
English translation
English witness · section(s) 221
Anuccheda 221
The great glory of sri Pradyumna is described in these words of srimad-Bhagavatam (10.55.33):
katham tv anena sampraptam sarupyam sarnga-dhanvanah akrtyavayavair gatya svara-hasavalokanaih
"But how is it that this young man so much resembles my own Lord, Krsna, the wielder of sarnga, in his bodily form and His limbs, in His gait and the tone of His voice, and in His smiling glance?"
The meaning of these words is clear. This verse was spoken by sri Rukmini.