Prīti · Sanskrit §258 · English §222
Source[२५८] तथा- तत्रोपहूय गोपालान् कृष्णः प्राह विहार-वित् । हे गोपा विहरिष्यामो द्वन्द्वी-भूय यथा-यथम् ॥ [भ्प् १०.१८.१९] स्पष्टम् । ॥ १०.१८ ॥ सः ॥ २५८ ॥
[258] tathā- tatropahūya gopālān kṛṣṇaḥ prāha vihāra-vit | he gopā vihariṣyāmo dvandvī-bhūya yathā-yatham || [BhP 10.18.19] spaṣṭam | || 10.18 || saḥ || 258 ||
English translation
English witness · section(s) 222
Anuccheda 222
Pradyumna's glory is also described in these words of srimad-Bhagavatam (10.55.40):
yam vai muhuh pitr-svarupa-nijesa-bhavas tan-mataro yad abhajan raha-rudha-bhavah citram na tat khalu ramaspada-bimba-bimbe kame smare 'ksa-visaye kim utanya-naryah
"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?"
In this verse the word "yam" refers to Pradyumna. The words "tan-mataro yad abhajan rahah" mean His mothers came to see Him. Shyly taking Him to a secluded place, they worshiped Him." The words "tat khalu ramaspada-bimba-bimbe" mean "He was like a picture of Lord Krsna, the place where the goddess of fortune enjoys pastimes". "Na citram" means "It was not surprising that the mothers felt maternal love for Him, for He was exactly like His father." The words "pitr-svarupa- nijesa-bhavah" mean "This was also not surprising because Pradyumna's body closely resembled that of His father, and therefore the queens thought Pradyumna was their master, Lord Krsna." Still, they did not think of Him as their husband, and therefore it was proper for them to take Him to a secluded place. The same explanation was already given previously in that chapter where it was said (srimad-Bhagavatam 10.55.27-28):
tam drstva jalada-syamam. . .
. . .krsnam matva striyo hrita nililyus tatra tatra ha
"The women of the palace thought he was Lord Krsna when they saw His dark-blue complexion the color of a rain-cloud, His yellow silk garments, his long arms, and red-tinged eyes, his charming lotus face adorned with a pleasing smile, His fine ornaments, and His thick, curly black hair. Thus the women became bashful and hid themselves here and there."
In srimad-Bhagavatam 10.55.40 the words "rudha- bhavah" indicate that the queens thought Pradyumna was Lord Krsna, who is very dear to them. Because He very closely resembled His father, they thought He was their master, Lord Krsna. Still, they did not think of Him as their husband. sri Rukmini thought of HIm as her son. She did not think He was her master, Lord Krsna. Because He so closely resembled Lord Krsna, Rukmini thought He must be her own son. This is seen in the following words spoken by sri Rukmini in srimad-Bhagavatam (10.55.33-34):
katham tv anena sampraptam. . .
. . .sa eva va bhaven nunam yo me garbhe dhrto 'rbhakah amusmin pritir adhika vamah sphurati me bhujah
"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? "Yes, He must be the same child I bore in my womb, sicne I feel great affection for Him and my left arm is quivering."
In srimad-Bhagavatam 10.55.40 the words ramaspada-bimba-bimbe kame smare" mean the queens were bewildered into thinking Pradyumna was the spiritual Kamadeva who had now incarnated in the material world. The words aksa-visaye kim utanya-naryah" mean, if the queens saw Him in that way, then how enchanted must other women have become by seeing Him?" srimad-Bhagavatam 10.55.40 quoted in this anuccheda was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §259 · English §223
Source[२५९] तथा- बर्ह-प्रसून-नव-धातु-विचित्रिताङ्गः प्रोद्दाम-वेणु-दल-शृङ्ग-रवोत्सवाढ्यः । वत्सान् गृणन्न् अनुग-गीत-पवित्र-कीर्तिर् गोपी-दृग्-उत्सव-दृशिः प्रविवेश गोष्ठम् ॥ [भ्प् १०.१४.४७] इत्य् आदि । स्पष्टम् । ॥ १०.१४ ॥ सः ॥ २५९ ॥ (पगे ११७)
[259] tathā- barha-prasūna-nava-dhātu-vicitritāṅgaḥ proddāma-veṇu-dala-śṛṅga-ravotsavāḍhyaḥ | vatsān gṛṇann anuga-gīta-pavitra-kīrtir gopī-dṛg-utsava-dṛśiḥ praviveśa goṣṭham || [BhP 10.14.47] ity ādi | spaṣṭam | || 10.14 || saḥ || 259 || (page 117)
English translation
English witness · section(s) 223
Anuccheda 223
In prasraya-rasa the uddipanas are Lord Krsna's transcendental qualities, beginning with His smiling glance filled with paternal love. Also included among the uddipanas are the glories of Lord Krsna's fame, intelligence, strength, and other attributes. Also included are Lord Krsna's noble birth, activities, and many other like things. The anubhavas are as follows. In childhood the anubhavas include: 1. again and again asking quaestions in a sweet voice, 2. grasping rthe arm and the fingers, 3. sitting on the lap, and 4. accepting the betelnuts chewed by the Lord. After childhood the anubhavas include: 1. following the commands, 2. imitating the activities, and 3. renouncing all independence. In both childhood and after the sons are followers of their father. All the sattvika-bhavas are manifest here. The vyabhicaris are also as before described. The sthayi-bhava is prasraya-rasa. In childhood hugging and dealing with great affection are the seed of prasraya-rasa. Those are the activities in childhood. The activities after childhood are described in these words of srimad-Bhagavatam (1.11.17-18):
nisamya prestham ayantam. . .
. . .pradyumnas carudesnas ca sambo jambavatt-sutah praharsa-vegocchasita- sayanasana-bhojanah
"On hearing that the most dear Krsna was approaching Dvaraka-dhama, magnanimous Vasudeva, Akrura, Ugrasena, Balarama (the superhumanly powerful), Pradyumna, Carudesna and Samba the son of Jambavati, all extremely happy, abandoned resting, sitting and dining.
varanendram puraskrtya brahmanaih sasumangalaih sankha-turya-ninadena brahma-ghosena cadrtah pratyujjagmu rathair hrstah pranayagata-sadhvasah
"They hastened toward the Lord on chariots with brahmanas bearing flowers. Before them were elephants, emblems of good fortune. Conchshells and bugles were sounded, and Vedic hymns were chanted. Thus they offered their respects, which were saturated with affection."
In this verse the word "pranayah" means great devotion". This verse was spoken by srila Suta Gosvami.
Prīti · Sanskrit §260 · English §224
Source[२६०] अनेन गोप-वेषश् च दर्शितः । गा-गोपकैर् अनुवनं नयतोः [भ्प् १०.२१.१९] इत्य् आदौ निर्योग-पाश-कृत-लक्षणयोर् विचित्रम् इत्य् अनेन च । विचित्रत्वं चात्र पट्ट-सूत्र-मुक्तादि-मयत्वेनावगन्तव्यम् । तथा बर्हिण-स्तवक-धातु- पलाशैर् बद्ध-मल्ल-परिबर्ह-विडम्बः । [भ्प् १०.३५.६] इत्य् आदिषु मल्ल- वेषः । श्यामं हिरण्य-परिधिं इत्य् आदौ नट-वेषम् इत्य् अनेन नट-वेषः । महार्ह-वस्त्राभरण- कञ्चुकोष्णीष-भूषिताः । गोपाः समाययू राजन् [भ्प् १०.५.८] इत्य् अनुसारेण राज-वेषश् च । एष तु द्वारकाद्दौ प्रचुरः । तथा तत्र गोकुले च परिधानीयोत्तरीयाभ्यां धार्मिक-गृहस्थ-वेषश् चावगन्तव्यः । एष एव नीविं वसित्वा रुचिराम् [भ्प् १०.१५.४५] इत्य् अनेन दर्शितः । तैस् तैर् एव हि तत्-तल्- लीलाः शोभन्त इति । अथ द्रव्याणि च वसन-भूषण-शङ्ख-चक्र-शृङ्ग-वेणु-यष्टि-प्रेष्ठ- जन-प्रभृतीनि । कालाश् च तत्-तत्-क्रीडोचिताः । ते तु, यथा- एवं वनं तद् वर्षिष्ठं पक्व-खर्जूर-जम्बुमत् । गो-गोपालैर् वृतो रन्तुं स-बलः प्राविशद् धरिः ॥ [भ्प् १०.२०.२५] धेनवो मन्द-गामिन्य [भ्प् १०.२०.२६] इत्य् आदि, वनौकसः प्रमुदिता [भ्प् १०.२०.२७] इत्य् आदि, क्वचिद् वनस्पति-क्रोडे [भ्प् १०.२०.२८] इत्य् आदि, दध्य्-ओदनं समानीतं [भ्प् १०.२०.२९] इत्य् आदि, शद्वलोपरि संविश्य [भ्प् १०.२०.३०] इत्य् आदि, प्रावृट्-श्रियं च तां वीक्ष्य [भ्प् १०.२०.३१] इत्य् आद्य्-अन्तम् । स्पष्टम् । ॥ १०.२० ॥ सः ॥ २६० ॥
[260] anena gopa-veṣaś ca darśitaḥ | gā-gopakair anuvanaṃ nayatoḥ [BhP 10.21.19] ity ādau niryoga-pāśa-kṛta-lakṣaṇayor vicitram ity anena ca | vicitratvaṃ cātra paṭṭa-sūtra-muktādi-mayatvenāvagantavyam | tathā barhiṇa-stavaka-dhātu- palāśair baddha-malla-paribarha-viḍambaḥ | [BhP 10.35.6] ity ādiṣu malla- veṣaḥ | śyāmaṃ hiraṇya-paridhiṃ ity ādau naṭa-veṣam ity anena naṭa-veṣaḥ | mahārha-vastrābharaṇa- kañcukoṣṇīṣa-bhūṣitāḥ | gopāḥ samāyayū rājan [BhP 10.5.8] ity anusāreṇa rāja-veṣaś ca | eṣa tu dvārakāddau pracuraḥ | tathā tatra gokule ca paridhānīyottarīyābhyāṃ dhārmika-gṛhastha-veṣaś cāvagantavyaḥ | eṣa eva nīviṃ vasitvā rucirām [BhP 10.15.45] ity anena darśitaḥ | tais tair eva hi tat-tal- līlāḥ śobhanta iti | atha dravyāṇi ca vasana-bhūṣaṇa-śaṅkha-cakra-śṛṅga-veṇu-yaṣṭi-preṣṭha- jana-prabhṛtīni | kālāś ca tat-tat-krīḍocitāḥ | te tu, yathā- evaṃ vanaṃ tad varṣiṣṭhaṃ pakva-kharjūra-jambumat | go-gopālair vṛto rantuṃ sa-balaḥ prāviśad dhariḥ || [BhP 10.20.25] dhenavo manda-gāminya [BhP 10.20.26] ity ādi, vanaukasaḥ pramuditā [BhP 10.20.27] ity ādi, kvacid vanaspati-kroḍe [BhP 10.20.28] ity ādi, dadhy-odanaṃ samānītaṃ [BhP 10.20.29] ity ādi, śadvalopari saṃviśya [BhP 10.20.30] ity ādi, prāvṛṭ-śriyaṃ ca tāṃ vīkṣya [BhP 10.20.31] ity ādy-antam | spaṣṭam | || 10.20 || saḥ || 260 ||
English translation
English witness · section(s) 224
Anuccheda 224
In prasraya-rasa the vibhavas and other conditions are as previously described. In this rasa there is great devotion for the Lord.
Now will be considered vatsalya-rasa, thr rasa of parental love. In that rasa the alambana is Lord Krsna, who is the object of His parents affection. The visaya is Lord Krsna. the adhara (lovers) are Lord Krsna's parents and other superiors. In this reasa Lord Krsna manifests only His humanlike form. In this reas Lord Krsna's superiors are sri Vasudeva, Devaki, Kunti, and others. Their devotion for the Lord is mixed (misra- bhakti). Also included in this rasa are sri Yasoda, Nanda, and their contemporary gopas and gopis, and others also. Their devotion for Lord Krsna is pure (suddha). The devotees in vatsalya-rasa are expert in performing their parental duties in relation to Lord Krsna. This expertise is seen in the following words of srimad-Bhagavatam (10.6.21):
gopyah samsprsta-salila angesu karayoh prthak nyasyatmany atha balasya bija-nyasam akurvata
"The gopis first executed the process of acamana, drinking a sip of water from the right hand. They purified their bodies and hands with the nyasa-mantra and then applied the same mantra upon the body of the child."
The meaning of this verse is clear. Included among the uddipanas are Lord Krsna's qualities. The first of these is His quality of being an adorable child (lalya-bhava). This quality is seen in the following words of srimad-Bhagavatam (10.9.4):
tam stanya-kama asadya mathnantim jananim harih grhitva dadhi-manthanam nyasedhat pritim avahan
"While mother Yasoda was churning butter, Lord Krna, desiring to drink the milk of her breast, appeared before her, and in order to increase her transcendental pleasure, He caught hold of the churning rod and began to prevent her from churning."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §261 · English §225–229
Source[२६१] एवम् अन्येऽपि स्मर्तव्याः । अथानुभावेषूद्भास्वराः । तत्र सौहृद-मये निरुपाधि-तदीय-हितानुसन्धान-युक्तायुक्तादि-कथन-सस्मित-गोष्ठी- प्रभृतयः । सख्य-मये असङ्कुचित-प्रीति-मय-चेष्टाः । ताश् च सह नाना- क्रीडा-सङ्गीतादि-कलाभ्यास-भोजनोपवेश-शयनादयः । नर्म-रहो- लीलाकर्णन-कथादयश् च ज्ञेयाः । इत्थं [भ्प् १०.१२११] इत्य् आदिना या एव प्रशस्ताः तथोदाह्रियन्ते- प्रवाल-बर्ह-स्तबक- स्रग्-धातु-कृत-भूषणाः । राम-कृष्णादयो गोपा ननृतुर् युयुधुर् जगुः ॥ कृष्णस्य नृत्यतः केचिज् जगुः केचिद् अवादयन् । वेणु-पाणितलैः शृङ्गैः प्रशशंसुर् अथापरे ॥ गोप-जाति-प्रतिच्छन्ना देवा गोपाल-रूपिणौ । ईडिरे कृष्ण-रामौ च नटा इव नटं नृप ॥ भ्रामणैर् लङ्घनैः क्षेपैर् आस्फोटन-विकर्षणैः । चिक्रीडतुर् नियुद्धेन काक-पक्ष-धरौ क्वचित् ॥ क्वचिन् नृत्यत्सु चान्येषु गायकौ वादकौ स्वयम् । शशंसतुर् महा-राज साधु साध्व् इति वादिनौ क्वचिद् बिल्वैः क्वचिद् कुम्भैः [भ्प् १०.१८.९-१४] इत्य् आदि । स्पष्टम् । ॥ १०.१८ ॥ श्री-शुकः ॥ २६१ ॥
[261] evam anye'pi smartavyāḥ | athānubhāveṣūdbhāsvarāḥ | tatra sauhṛda-maye nirupādhi-tadīya-hitānusandhāna-yuktāyuktādi-kathana-sasmita-goṣṭhī- prabhṛtayaḥ | sakhya-maye asaṅkucita-prīti-maya-ceṣṭāḥ | tāś ca saha nānā- krīḍā-saṅgītādi-kalābhyāsa-bhojanopaveśa-śayanādayaḥ | narma-raho- līlākarṇana-kathādayaś ca jñeyāḥ | itthaṃ [BhP 10.1211] ity ādinā yā eva praśastāḥ tathodāhriyante- pravāla-barha-stabaka- srag-dhātu-kṛta-bhūṣaṇāḥ | rāma-kṛṣṇādayo gopā nanṛtur yuyudhur jaguḥ || kṛṣṇasya nṛtyataḥ kecij jaguḥ kecid avādayan | veṇu-pāṇitalaiḥ śṛṅgaiḥ praśaśaṃsur athāpare || gopa-jāti-praticchannā devā gopāla-rūpiṇau | īḍire kṛṣṇa-rāmau ca naṭā iva naṭaṃ nṛpa || bhrāmaṇair laṅghanaiḥ kṣepair āsphoṭana-vikarṣaṇaiḥ | cikrīḍatur niyuddhena kāka-pakṣa-dharau kvacit || kvacin nṛtyatsu cānyeṣu gāyakau vādakau svayam | śaśaṃsatur mahā-rāja sādhu sādhv iti vādinau kvacid bilvaiḥ kvacid kumbhaiḥ [BhP 10.18.9-14] ity ādi | spaṣṭam | || 10.18 || śrī-śukaḥ || 261 ||
English translation
English witness · section(s) 225–229
Anuccheda 225
Vatsalya-rasa is also seen in these words of srimad- Bhagavatam (10.45.2-10):
uvaca pitarav etya sagrajah satvatarsabhah prasrayavanatah prinann amba tateti sadaram. . .
. . .iti maya-mausyasya
"Lord Krsna, the greatest of the Satvatas, approached His parents with His elder brother. Humbly bowing His head and gratifying them by respectfully addressing them as `My dear mother' and `My dear father', Krsna spoke as follows. " `Dear father, because of Us, your two sons, you and mother Devaki always remained in anxiety and could never enjoy Our childhood, boyhood, or youth. " `Deprived by fate, We could not live with you and enjoy the pampered happiness most children enjoy in their parents' home. " `With one's body one can acquire all goals of life, and it is one's parents who give the body birth and sustenance. Therefore no mortal man can repay his debt to his parents, even if he serves them for a full lifetime of a hundred years. " `A son who, though able to do so, fails to provide for his parents with hsi physical resources and wealth is forced after his death to eat his own flesh. " `A man who, though able to do so, fails to support his elderly parents, chaste wife, young child, or spiritual master, or who neglects a brahmana or anyone who comes to him for shelter, is considered dead, though breathing. "Thus We have wasted all these days, unable as We were to properly honor you because Our minds were always disturbed by fear of Kamsa. " `Dear father and mother, please forgive Us for not serving you. We are not independent and have been greatly frustrated by cruel Kamsa.' "Thus beguiled by the words of Lord Hari, the Supreme Soul of the universe, who by his internal illusory potency appeared to be a human, His parents joyfully raised Him up on their laps and embraced Him."
In these verses the word "pitarau" (parents) refers to sri Devaki and Vasdueva, and the word "prinan" means "delighting". These verses were spoken by sri la sukadeva Gosvami.
Anucchedas 226-229
Lord Krsna's childhood restlessness is seen in these words of srimad-Bhagavatam (10.8.25):
srngy-angi-damstry-asi-jala-dvija-kantakebhyah krida-parav ati-calau sva-sutau niseddhum grhyani kartum api yatra na taj-jananyau sekata apatur alam manaso 'navastham
"When Mother Yasoda and Rohini were unable to protect the babies from calamities threatened by horned cows, by fire, by animals with claws and teeth such as monkeys, dogs, and cats, and by thorns, swords, and other weapons on the ground, they were always in anxiety, and their household engagements were disturbed. At that time they were fully equipoised in the transcendental ecstasy known as the distreess of material affection, for this was aroused within their minds."
Lord Krsna's childhood restlessness is also seen in these words of srimad-Bhagavatam (10.8.28-29):
krsnasya gopyo ruciram viksya kaumara-capalam srnvantyah kila tan-matur iti hocuh samagatah
"Observing the very attractive childish restlessness of Krsna, all the gopise in the neighborhood, to hear about Krsna's activities again and again, would approach Mother Yasoda ans speak to her as follows."
vatsan muncan kvacid asamaye. . .
" `Our dear friend Yasoda, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatavble curd, butter, and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won't take any more, He breaks the pots. Sometimes, if He gets no opportunity to stral butter and milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when they begin crying, Krsna will go away.' "
The word "gopyah" (gopis) here refers to Mother Yasoda's friends and Lord Krsna's aunts. In other situations in this rasa Lord Krsna manifests humility, shyness, speaking sweet words, honesty, generosity and other virtues. These virtues are seen in the following description of Lord Krsna's pastimes at the pilgrimage to Kuruksetra in srimad-Bhagavatam (10.82.34):
krsna-ramau parisvajya pitarav abhivadya ca. . .
"O hero of the Kurus, Krsna and Balarama embraced Their foster parents and bowed down to them, bu Their throats were so choked up with tears of love that the two Lords could say nothing."
In His childhood Lord Krsna was very forceful and arrogant when He stopped the Indra-yajna. Still, His actions delighted His parents and superiors. Lord Krsna's handsomeness and auspicious features gradually increased until they reached their apex in His full-blown youth (purna-kaisora). The growing-up of Lord Krsna is described in these words of srimad-Bhagavatam (10.8.21 and 26):
kalena vrajatalpena gokule rama-kesavau janubhyam saha panibhyam ringamanau vijahratuh
"After a short time passed, both brothers, Rama and Krsna, began to crawl on the ground of Vraja with the strength of Their hands and knees and thus enjoy Their childhood play."
kalenalpena rajarse ramah krsnas ca gokule aghrsta-janubhih padbhir vicakramatur anjasa
"O King Pariksit, within a very short time both Rama and Krsna began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl."
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §262–263 · English §230
Source[२६२] तथा- कृष्णस्य विष्वक् पुरु-राजि-मण्डलैर् अभ्याननाः फुल्ल-दृशो व्रजार्भकाः । सहोपविष्टा विपिने विरेजुश् छदा यथाम्भोरुह-कर्णिकायाः ॥ [भ्प् १०.१३.८] केचिद् पुष्प-दलैः केचिद् [भ्प् १०.१३.९] इत्य् आदि । सर्वे मिथो दर्शयन्तः स्व-स्व-भोज्य-रुचिं पृथक् । हसन्तो हासयन्तश् चा- भ्यवजह्रुः सहेश्वराः ॥ [भ्प् १०.१३.१०] स्पष्टम् । ॥ १०.१३ ॥ सः ॥ २६२ ॥ [२६३] एवम् अन्या अपि । तथा सौहृद-सख्ययोः सात्त्विकाश् चोन्नेयाः । तत्र सौहृदेऽश्रुर् यथा- तं मातुलेयं परिरभ्य निर्वृतो भीमः स्मयन् प्रेम-जलाकुलेन्द्रियः । यमौ किरीटी च सुहृत्तमं मुदा प्रवृद्ध-बाष्पाः परिरेभिरे ऽच्युतम् ॥ [भ्प् १०.७१.२७] (पगे ११८) अत्र सत्य् अप्य् अग्रजानुजत्व-व्यवहारे सुहृत्तमम् इत्य् अनेन तद्- अंशस्यैवोल्लासोऽभुपगतः । ॥ १०.७१ ॥ सः ॥ २६३ ॥
[262] tathā- kṛṣṇasya viṣvak puru-rāji-maṇḍalair abhyānanāḥ phulla-dṛśo vrajārbhakāḥ | sahopaviṣṭā vipine virejuś chadā yathāmbhoruha-karṇikāyāḥ || [BhP 10.13.8] kecid puṣpa-dalaiḥ kecid [BhP 10.13.9] ity ādi | sarve mitho darśayantaḥ sva-sva-bhojya-ruciṃ pṛthak | hasanto hāsayantaś cā- bhyavajahruḥ saheśvarāḥ || [BhP 10.13.10] spaṣṭam | || 10.13 || saḥ || 262 || [263] evam anyā api | tathā sauhṛda-sakhyayoḥ sāttvikāś conneyāḥ | tatra sauhṛde'śrur yathā- taṃ mātuleyaṃ parirabhya nirvṛto bhīmaḥ smayan prema-jalākulendriyaḥ | yamau kirīṭī ca suhṛttamaṃ mudā pravṛddha-bāṣpāḥ parirebhire 'cyutam || [BhP 10.71.27] (page 118) atra saty apy agrajānujatva-vyavahāre suhṛttamam ity anena tad- aṃśasyaivollāso'bhupagataḥ | || 10.71 || saḥ || 263 ||
English translation
English witness · section(s) 230
Anuccheda 230
Lord Krsna's graudally growing-up is also described in these words of srimad-Bhagavatam (10.15.1):
tatas ca pauganda-vayah-sritau vraje babhuvatus tau pasu-pala-sammatau
"When Lord Rama and Lord Krsna attained the age of pauganda [six to ten] while living in Vrndavana, the cowherd men allowed Them to take up the task of tending the cows. Engaging thus in the company of Their friends, the two boys rendered the land of Vrndavana most auspicious by imprinting upon it the marks of Their lotus feet."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §264 · English §231
Source[२६४] सख्ये प्रलयोऽपि, यथा- तं नागभोगपरिवीतम् अदृष्टचेष्टम् आलोक्य तत्प्रियसखाः पशुपा भृशार्ताः । कृष्णे ऽर्पितात्मसुहृदर्थकलत्रकामा दुःखानुशोकभयम् ऊढधियो निपेतुः ॥ [भ्प् १०.१६.१०] स्पष्टम् । ॥ १०.१६ ॥ सः ॥ २६४ ॥
[264] sakhye pralayo'pi, yathā- taṃ nāgabhogaparivītam adṛṣṭaceṣṭam ālokya tatpriyasakhāḥ paśupā bhṛśārtāḥ | kṛṣṇe 'rpitātmasuhṛdarthakalatrakāmā duḥkhānuśokabhayam ūḍhadhiyo nipetuḥ || [BhP 10.16.10] spaṣṭam | || 10.16 || saḥ || 264 ||
English translation
English witness · section(s) 231
Anuccheda 231
Lord Krsna's birth was already described. Lord Krsna's activities include His birth pastimes and His childhood pastimes. Lord Krsna's birth pastimes are described in these words of srimad-Bhagavatam (10.5.1):
nandas tv atmaja utpanne. . .
"Nanda Maharaja was naturally very magnanimous, and when Lord sri Krsna appeared as his son, he was overwhelmed with jubilation."
Lord Krsna's childhood pastimes are described in these words of srimad-Bhagavatam (10.8.22-24):
tav anghri-yugmam anukrsya sarisrpantau ghosa-praghosa-ruciram vraja-kardamesu tan-nada-hrsta-manasav anusrtya lokam mugdha-prabhitavad upeyatur anti matroh. . .
"When Krsna and Balarama, with the strength of Their legs, crawled in the muddy places created in Vraja by cow dung and cow urines, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was very charming. Very much pleased by the spound of other people's ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were other people, They became afraid and returned to Their real mothers, Yasoda and Rohini. "Dressed with muddy earth mixed with cow dung and cvow urine, the babies looked very beautiful, and when They went to Their mothers, both Yasoda and Rohini picked Them up with great affection, embraced Them, and allowed Them to suck the milk flowing from their breasts. While sucking the breast, the babies smiled, and Their small teeth were visible. Their mothers, upon seeing those beautiful teeth, enjoyed great transcendental bliss.
yarhy angana-darsaniya-kumara-lilav antar-vraje tad abala pragrhita-pucchaih vatsair itas tata ubhav anukrsyamanau peksantya ujjhita-ghra jahrsur hasantyah
"Within the house of Nanda Maharaja the cowherd ladies would enjoy seeing the pastimes of the babies Rama and Krsna. The babies would catch the ends of the calves' tails, and the calves would drag Them here and there. When thre ladiers saw these pastimes, they certainly stopped their household activities and laughed and enjoyed the incidents."
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §265 · English §232
Source[२६५] एवं तत्र तत्र सञ्चारिणश् चोन्नेयाः । यथा सौहृदे तं मातुलेयम् [भ्प् १०.७१.२७] इत्य् आदौ हर्षः । यथा च सख्ये कृष्णं ह्रदाद् विनिष्क्रान्तम् [भ्प् १०.१७.१३] इत्य् आद्य्-अनन्तरम्- उपलभ्योत्थिताः सर्वे लब्ध-प्राणा इवासवः । प्रमोद-निभृतात्मानो गोपाः प्रीत्याभिरेभिरे ॥ [भ्प् १०.१७.१४] स्पष्टम् । ॥ १०.१७ ॥ सः ॥ २६५ ॥
[265] evaṃ tatra tatra sañcāriṇaś conneyāḥ | yathā sauhṛde taṃ mātuleyam [BhP 10.71.27] ity ādau harṣaḥ | yathā ca sakhye kṛṣṇaṃ hradād viniṣkrāntam [BhP 10.17.13] ity ādy-anantaram- upalabhyotthitāḥ sarve labdha-prāṇā ivāsavaḥ | pramoda-nibhṛtātmāno gopāḥ prītyābhirebhire || [BhP 10.17.14] spaṣṭam | || 10.17 || saḥ || 265 ||
English translation
English witness · section(s) 232
Anuccheda 232
In this context the word "adi" (beginning with) means "beginning with the pauganda years (six until ten). Here the parahpernalia of the Lord's pastimes include his garments, clay pots, and other things. Different specific times include Lord Krsna's birthday and other like times. Lord Krsna's birthday celebration is described in these words of srimad- Bhagavatam (10.7.4):
kadacid autthanika-kautukaplave janmarksa-yoge samaveta-yositam vaditra-gita-dvija-mantra-vacakais cakara sunor abhisecanam sati
"When Mother Yasoda's baby was slanting His body to attempt to rise and turn around, this attempt was observed by a Vedic ceremony. In such a ceremony, called utthana, which is performed when a child is due to leave the house for the first time, the child is properly bathed. Just after Krsna turned three months old, mother Yasoda celebrated this ceremony with other women of the neighborhood. On that day there was a conjunction of the moon with the constellation Rohini. As the brahmanas joined by chanting Vedic hymns and professional musicians also took part, this great ceremony was observed by mother Yasoda."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §266 · English §233
Source[२६६] अथ स्थायी मैत्र्य्-आख्यः । स चैश्वर्य-ज्ञान-सङ्कुचितः श्रीदाम- विप्रादीनाम् । सङ्कोचितैश्वर्य-ज्ञानः श्रीमद्-अर्जुनादीनाम् । शुद्धः श्री- गोप-बालानाम् । अतएव कदाचिद् अपि न विकरोति । तथैव श्री-राम- व्रजागमने समुपेत्याथ गोपालान् हास्य-हस्त-ग्रहादिभिः [भ्प् १०.६५.५] इत्य् आदिक-व्यवहारः । तत्र सौहृद्-आख्यो भेदः तं मातुलेयं परिरभ्य निर्वृतः [भ्प् १०.७१.२७] इत्य् आदौ ज्ञेयः । सख्यं, यथा- एकदा रथम् आरुह्य विजयो वानर-ध्वजम् । गाण्डीवं धनुर् आदाय तूणौ चाक्षय-सायकौ ॥ साकं कृष्णेन सन्नद्धो विहर्तुं विपिनं महत् । बहु-व्याल-मृगाकीर्णं प्राविशत् पर-वीर-हा ॥ [भ्प् १०.५८.१३-१४] कृष्णेन साकं विहर्तुम् इत्य् अन्वयः । ॥ १०.५८ ॥ सः ॥ २६६ ॥
[266] atha sthāyī maitry-ākhyaḥ | sa caiśvarya-jñāna-saṅkucitaḥ śrīdāma- viprādīnām | saṅkocitaiśvarya-jñānaḥ śrīmad-arjunādīnām | śuddhaḥ śrī- gopa-bālānām | ataeva kadācid api na vikaroti | tathaiva śrī-rāma- vrajāgamane samupetyātha gopālān hāsya-hasta-grahādibhiḥ [BhP 10.65.5] ity ādika-vyavahāraḥ | tatra sauhṛd-ākhyo bhedaḥ taṃ mātuleyaṃ parirabhya nirvṛtaḥ [BhP 10.71.27] ity ādau jñeyaḥ | sakhyaṃ, yathā- ekadā ratham āruhya vijayo vānara-dhvajam | gāṇḍīvaṃ dhanur ādāya tūṇau cākṣaya-sāyakau || sākaṃ kṛṣṇena sannaddho vihartuṃ vipinaṃ mahat | bahu-vyāla-mṛgākīrṇaṃ prāviśat para-vīra-hā || [BhP 10.58.13-14] kṛṣṇena sākaṃ vihartum ity anvayaḥ | || 10.58 || saḥ || 266 ||
English translation
English witness · section(s) 233
Anuccheda 233
Among the anubhavas are the udbhasvaras. Among the udbhasvaras is lalana (doting parental love), which is described in these words of srimad-Bhagavatam (10.15.44-46):
tayor yasoda-rohinyau putrayoh putra-vatsale yatha-kamam yatha-kalam vyadhattam paramasisah
"Mother Yasoda and mother Rohini, acting most affectionately toward their two sons, offered all the best things to Them in response to Their every desire and at the various appropriate.
gatadhvana-sramau tatra majjanonmardanadibhih nivim vasitva ruciram divya-srag-gandha-manditau
"By being bathed and massaged, the two young Lords were relieved of the weariness caused by walking on the country roads. Then They were dressed in attractive robes and decorated with transcendental garlands and fragrances.
janany-upahrtam prasya svadv annam upalatitau samvisya vara-sayyayam sukham susupatur vraje
"After dining sumptuously on the delicious food given Them by Their mothers and being pampered in various ways, the two brothers lay down upon Their excellent beds and happily went to sleep in the village of Vraja."
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §267–268 · English §234
Source[२६७] यथा च- तेनैव साकं पृथुकाः सहस्रशः स्निग्धाः सुशिग्-वेत्र-विषाण-वेणवः । स्वान् स्वान् सहस्रोपरि-सङ्ख्ययान्वितान् वत्सान् पुरस्कृत्य विनिर्ययुर् मुदा ॥ [भ्प् १०.१२.२] एव-कारेण तदासत्ति-रूपोऽनुभावो दर्शितः । यथा- यदि दूरं गतः कृष्णो वन-शोभेक्षणाय तम् । अहं पूर्वम् अहं पूर्वम् इति संस्पृश्य रेमिरे ॥ [भ्प् १०.१२.६] स्पष्टम् ॥ ॥ १०.१२ ॥ सः ॥ २६८ ॥
[267] yathā ca- tenaiva sākaṃ pṛthukāḥ sahasraśaḥ snigdhāḥ suśig-vetra-viṣāṇa-veṇavaḥ | svān svān sahasropari-saṅkhyayānvitān vatsān puraskṛtya viniryayur mudā || [BhP 10.12.2] eva-kāreṇa tadāsatti-rūpo'nubhāvo darśitaḥ | yathā- yadi dūraṃ gataḥ kṛṣṇo vana-śobhekṣaṇāya tam | ahaṃ pūrvam ahaṃ pūrvam iti saṃspṛśya remire || [BhP 10.12.6] spaṣṭam || || 10.12 || saḥ || 268 ||
English translation
English witness · section(s) 234
Anuccheda 234
The udbhasvara of siro-ghrana (smelling the head) is described in these words of srimad-Bhagavatam (10.6.43):
nandah sva-putram adaya pretyagatam udara-dhih murdhny upaghraya paramam mudam lebhe kurudvaha
"O Maharaja Pariksit, best of the Kurus, Nanda Maharaja was very liberal and simple. He immediately took his son Krsna on his lap as if Krsna had returned from death, and by formally smelling his son's head, Nanda Maharaja undoubtedly enjoyed transcendental bliss."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §269 · English §235
Source[२६९] यथा च- ऊचुश् च सुहृदः कृष्णं स्वागतं तेऽतिरंहसा । नैकोऽप्य् अभोज्क-बल एहीतः साधु भुज्यताम् ॥ [भ्प् १०.१४.४५] स्पष्टम् ॥ ॥ १०.१४ ॥ सः ॥ २६९ ॥
[269] yathā ca- ūcuś ca suhṛdaḥ kṛṣṇaṃ svāgataṃ te'tiraṃhasā | naiko'py abhojka-bala ehītaḥ sādhu bhujyatām || [BhP 10.14.45] spaṣṭam || || 10.14 || saḥ || 269 ||
English translation
English witness · section(s) 235
Anuccheda 235
The udbhasvara of asirvada (speaking blessings) is described in these words of srimad-Bhagavatam (10.5.12):
ta asisah prayunjanas ciram pahiti balake haridra-curna-tailadbhih sincantyo 'janam ujjaguh
"Offering blessings to the newborn child, Krsna, the wives and daughters of the cowherd men said, `May you become the king of Vraja and long maintain all its inhabitants.' They sprinkled a mixture of turmeric powder, oil, and water upon the birthless Supreme Lord and offered prayers."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.