Prīti · Sanskrit §270–271 · English §236
Source[२७०] श्री-कृष्ण एव तेषां जीवनम् इत्य् आह- कृष्णं महा-बक-ग्रस्तं दृष्ट्वा रामादयो ऽर्भकाः । बभूवुर् इन्द्रियाणीव विना प्राणं विचेतसः ॥ [भ्प् १०.११.४९] मुक्तं बकास्याद् उपलभ्य बालका रामादयः प्राणम् इवेन्द्रियो गणः । स्थानागतं तं परिरभ्य निर्वृताः प्रणीय वत्सान् व्रजम् एत्य तज् जगुः ॥ [भ्प् १०.११.५३] स्पष्टम् ॥ ॥ १०.११ ॥ सः ॥ २७० ॥ [२७१] तद् एवं विभावादि-संवलनात्मको मैत्रीमयो रसः । अस्य च सौहृदमयः सख्यमय इति भेद-द्वयं तत्र तत्रावगन्तव्यम् । तस्य प्रथमाप्राप्त्य्- आत्मक-सिद्ध्य्-आत्मकौ भेदौ पूर्ववद् ऊह्यौ । वियोगात्मको भेदो यथा- एवं कृष्ण-सखः कृष्णो भ्रात्रा राज्ञा विकल्पितः । (पगे ११९) नाना-शङ्कास्पदं रूपं कृष्ण-विश्लेष-कर्शितः ॥ शोकेन शुष्यद्-वदन- हृत्-सरोजो हत-प्रभः । विभुं तम् एवानुस्मरन् नाशक्नोत् प्रतिभाषितुम् ॥ कृच्छ्रेण संस्तभ्य शुचः पाणिनामृज्य नेत्रयोः । परोक्षेण समुन्नद्ध- प्रणयौत्कण्ठ्य-कातरः ॥ सख्यं मैत्रीं सौहृदं च सारथ्यादिषु संस्मरन् । नृपम् अग्रजम् इत्य् आह बाष्प-गद्गदया गिरा ॥ [भ्प् १.१५.१-४] कृष्णोऽर्जुनः । अविकल्पित इति च्छेदः । नाना-शङ्कास्पदं रूपम् आलक्ष्य विकल्पित इत्य् अर्थः । शुचः शोकाश्रूणि आमृज्य च । परोक्षेण दर्शआगोचरेण श्री-कृष्णेन हेतुना । अतएवानिष्ट-शङ्काया अभावात् नात्र करुण- रसावकाशः । तद्-अभावश् चैषाम् ऐश्वर्य-ज्ञान-समुध्भाविनां भवत्य् एव इति । वञ्चितोऽहम् [भ्प् १.१५.५] इत्य् आदिकं वक्ष्यमाणं विलापम् ।
[270] śrī-kṛṣṇa eva teṣāṃ jīvanam ity āha- kṛṣṇaṃ mahā-baka-grastaṃ dṛṣṭvā rāmādayo 'rbhakāḥ | babhūvur indriyāṇīva vinā prāṇaṃ vicetasaḥ || [BhP 10.11.49] muktaṃ bakāsyād upalabhya bālakā rāmādayaḥ prāṇam ivendriyo gaṇaḥ | sthānāgataṃ taṃ parirabhya nirvṛtāḥ praṇīya vatsān vrajam etya taj jaguḥ || [BhP 10.11.53] spaṣṭam || || 10.11 || saḥ || 270 || [271] tad evaṃ vibhāvādi-saṃvalanātmako maitrīmayo rasaḥ | asya ca sauhṛdamayaḥ sakhyamaya iti bheda-dvayaṃ tatra tatrāvagantavyam | tasya prathamāprāpty- ātmaka-siddhy-ātmakau bhedau pūrvavad ūhyau | viyogātmako bhedo yathā- evaṃ kṛṣṇa-sakhaḥ kṛṣṇo bhrātrā rājñā vikalpitaḥ | (page 119) nānā-śaṅkāspadaṃ rūpaṃ kṛṣṇa-viśleṣa-karśitaḥ || śokena śuṣyad-vadana- hṛt-sarojo hata-prabhaḥ | vibhuṃ tam evānusmaran nāśaknot pratibhāṣitum || kṛcchreṇa saṃstabhya śucaḥ pāṇināmṛjya netrayoḥ | parokṣeṇa samunnaddha- praṇayautkaṇṭhya-kātaraḥ || sakhyaṃ maitrīṃ sauhṛdaṃ ca sārathyādiṣu saṃsmaran | nṛpam agrajam ity āha bāṣpa-gadgadayā girā || [BhP 1.15.1-4] kṛṣṇo'rjunaḥ | avikalpita iti cchedaḥ | nānā-śaṅkāspadaṃ rūpam ālakṣya vikalpita ity arthaḥ | śucaḥ śokāśrūṇi āmṛjya ca | parokṣeṇa darśaāgocareṇa śrī-kṛṣṇena hetunā | ataevāniṣṭa-śaṅkāyā abhāvāt nātra karuṇa- rasāvakāśaḥ | tad-abhāvaś caiṣām aiśvarya-jñāna-samudhbhāvināṃ bhavaty eva iti | vañcito'ham [BhP 1.15.5] ity ādikaṃ vakṣyamāṇaṃ vilāpam |
English translation
English witness · section(s) 236
Anuccheda 236
The udbhasvara of hitopadesa-dana (giving auspicious advice) is described in these words of srimad-Bhagavatam (10.11.15):
krsna krsnaravindaksa tata ehi stanam piba alam viharaih ksut-ksantah krida-sranto 'si putraka
"Mogher Yasoda said: My dear son Krsna, lotus-eyed Krsna, come here and drink the milk of my breast. My dear darling, You must be very tired because of hunger and the fatigue of playing so long. There is no need to play any more."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §272 · English §237
Source[२७२] अथ तद्-अनन्तरं तुष्ट्य्-आत्मक-योगो यथा- ते साधु-कृत-सर्वार्था ज्ञात्वात्यन्तिकम् आत्मनः । मनसा धारयाम् आसुर् वैकुण्ठ-चरणाम्बुजम् ॥ तद्-ध्यानोद्रिक्तया भक्त्या विशुद्ध-धिषणाः परे । तस्मिन् नारायण-पदे एकान्त-मतयो गतिम् ॥ अवापुर् दुरवापां ते असद्भिर् विषयात्मभिः । विधूत-कल्मषा स्थानं विरजेनात्मनैव हि ॥ [भ्प् १.१५.४६-४८] ते पाण्डवाः साधु यथा स्त्यात् तथा कृत-सर्वार्था वशीकृत-धर्मार्थ- काम-मोक्षा अपि वैकुण्ठस्य श्री-कृष्णस्य चरणाम्बुजम् एव आत्यन्तिकं परम-पुरुषार्थं ज्ञात्वा तद् एव मनसा धारयामासुः । नारायणः श्री- कृष्णः । पूर्ण-गतिम् एव विशिनष्टि । विधूत-कल्मसं यदास्थानं नित्य- श्री-कृष्ण-प्रकाशास्पदं तदीया सभा । आत्मना स्व-शरीरेणैव । तत्र हेतुः विरजेनाप्राकृतेन । हि-शब्दोऽसम्भावना-निवृत्त्य्-अर्थः ।
[272] atha tad-anantaraṃ tuṣṭy-ātmaka-yogo yathā- te sādhu-kṛta-sarvārthā jñātvātyantikam ātmanaḥ | manasā dhārayām āsur vaikuṇṭha-caraṇāmbujam || tad-dhyānodriktayā bhaktyā viśuddha-dhiṣaṇāḥ pare | tasmin nārāyaṇa-pade ekānta-matayo gatim || avāpur duravāpāṃ te asadbhir viṣayātmabhiḥ | vidhūta-kalmaṣā sthānaṃ virajenātmanaiva hi || [BhP 1.15.46-48] te pāṇḍavāḥ sādhu yathā styāt tathā kṛta-sarvārthā vaśīkṛta-dharmārtha- kāma-mokṣā api vaikuṇṭhasya śrī-kṛṣṇasya caraṇāmbujam eva ātyantikaṃ parama-puruṣārthaṃ jñātvā tad eva manasā dhārayāmāsuḥ | nārāyaṇaḥ śrī- kṛṣṇaḥ | pūrṇa-gatim eva viśinaṣṭi | vidhūta-kalmasaṃ yadāsthānaṃ nitya- śrī-kṛṣṇa-prakāśāspadaṃ tadīyā sabhā | ātmanā sva-śarīreṇaiva | tatra hetuḥ virajenāprākṛtena | hi-śabdo'sambhāvanā-nivṛtty-arthaḥ |
English translation
English witness · section(s) 237
Anuccheda 237
All these activitirs are performed by the many kinds of devotees in vatsalya-rasa, but they are especially performed by Lord Krsna's parents. For His benefit, Lord Krsna's parents also rebuke Him. An example of this is seen in the following words of srimad-Bhagavatam (10.8.32-34):
ekada kridamanas te ramadya gopa-darakah krsno mrdam bhaksitavan iti matre nyavedayan
"One day while Krsna was playing with His small playmates, including Balarama and the other sons of the gopas, all His friends came together and lodged a complaint to Mother Yasoda. `Mother,' they submitted, "Krsna has eaten earth.'
sa grhitva kare krsnam upalabhya haitaisini yasoda bhaya-sambhranta- preksanaksam abhasata
"Upon hearing this from Krsna's playmates, mother Yasoda, who was always full of anxiety over Krsna's welfare,, picked Krsna up with her hands to look into His mouth and chastise Him. Her eyes fearful, she spoke to her son as follows.
kasman mrdam adantatman bhavan bhaksitavan rahah vadanti tavaka hy ete kumaras te 'grajo 'py ayam
"Dear Krsna, why are You so restless that You have eaten dirt in a solitary place? This complaint has been lodged against You by all Your playmates, including Your elder brother, Balarama. How is this?"
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §273 · English §238–240
Source[२७३] तथा- द्रौपदी च तदाज्ञाय पतीनाम् अनपेक्षताम् । वासुदेवे भगवति ह्य् एकान्त-मतिर् आप तम् ॥ [भ्प् १.१५.५०] आत्म्नानं प्रति अनपेक्षमाणानाम् । तत् कृष्ण-सङ्गमनम् आज्ञाय सम्यग् ज्ञात्वा । वासुदेवे श्री-वसुदेव-नन्दने । हि प्रसिद्धौ । तस्मिन्न् एकान्त- मतिस् तम् एव प्राप्तवती । ॥ १.१५ ॥ श्री-सूतः ॥ २७१-२७३ ॥
[273] tathā- draupadī ca tadājñāya patīnām anapekṣatām | vāsudeve bhagavati hy ekānta-matir āpa tam || [BhP 1.15.50] ātmnānaṃ prati anapekṣamāṇānām | tat kṛṣṇa-saṅgamanam ājñāya samyag jñātvā | vāsudeve śrī-vasudeva-nandane | hi prasiddhau | tasminn ekānta- matis tam eva prāptavatī | || 1.15 || śrī-sūtaḥ || 271-273 ||
English translation
English witness · section(s) 238–240
Anuccheda 238
An example of what happened to child Krsna after He broke the yogurt-pot is seen in these words of srimad-Bhagavatam (10.9.11-12):
krtagasam tam prarudantam aksini kasantam anjan-masini sva-panina udviksamanam bhaya-vihvaleksanam haste grhitva bhisayanty avagurat
"When caught by mother Yasoda, Krsna became more and more afraid and admitted to being an offender. As she looked upon Him, she saw that He was crying, His tears mixing with the black ointment around His eyes, and as He rubbed His eyes with His hands, He smeared the ointment all over His face. Mother Yasoda, catching her beautiful son by the hand, mildly began to chastise Him."
tyaktva yastim sutam bhitam vijnayarbhaka-vatsa la iyesa kila tam baddhum damnatad-virya-kovida
"Mother Yasoda was always overwhelmed by intense love for Krsna, not knowing who Krsna was or how powerful He was. Because of maternal affection for Krsna, she never even cared to know who He was. Therefore, when she saw that her son had become excessively afraid, she threw the stick away and desired to bind Him so that He would not commit any further naughty activities."
The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.
Anucchedas 239 and 240
Wishing only His welfare and happiness, the devotees in vatsalya-rasa discipline Krsna, give Him bitter-tasting medicine, and perform other like activities. An example of these activities is seen in the following wrds of srimad-Bhagavatam (10.9.5):
tam ankam arudham apayayat stanam sneha-snutam sa-smitam iksati mukham atrptam utsrjya javena sa yayav utsicyamane payasi tv adhisrite
"Mother Yasoda then embraced Krsna, allowed Him to sit down on her lap, and began to look upon the face of the Lord with great love and affection. Because of her intense affection, milk was flowing from her breast. But when she saw that the milk pan on the oven was boiling over, she immediately left her son to take care of the overflowing milk, although the child was not yet fully satisfied with drinking the milk of His mother's breast."
These devotees are also described in these words of srimad- Bhagavatam (10.14.35):
yad-dhamartha-suhrt-priyatma-tanaya-pranasayas tvat-krte
"My Lord, sometimes I am puzzled as to how Your Lordship will be able to repay, in gratitude, the devotional service of these residents of Vrndavana. Although I know that You are the supreme source of all benediction, I am puzzled to know how You will be able to repay all the service that You are receiving from these residents of Vrndavana. I think of how You are so kind, so magnanimous, that even Putana, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother. And other demons belonging to the same family, such as Aghasura and Bakasura, were also favored with liberation. Under the circumstances, I am puzzled. These residents of Vrndavana have given You everything: Their bodies, their minds, their love, their homes. Everything is being utilized for Your purpose. So how will You be able to repay their debt? You have already given Yourself to Putana! I surmise that You shall ever ever remain a debtor to the residents of Vrndavana, being unable to repay their loving service."
Here we see Mother Yasoda is eager to protect the wealth in her house. Cowherd people are naturally very determined to attain great wealth in milk and milk-products. Mother Yasoda was eager to protect her wealth of milk. Still, this eagerness only nourished her love for Lord Krsna in vatsalya-rasa. As waves increase the ocean, so these activities increased her love for her son. In her heart she did not think of protecting her own wealth. She only thought: "This is what I must do now". In srimad-Bhagavatam 10.9.5 the word "sneha-snutam" shows that she had deep love for her son. Even when her son broke the yogurt pots, she had only a dim reflection of anger. In her heart she was delighted and amused by her son's mischief. This is seen in the following words of srimad-Bhagavatam (10.9.7):
uttarya gopi susrtam payah punah pravisya sandrsya ca dadhy-amatrakam bhagnam vilokya sva-sutasya karma taj jahasa tam capi na tatra pasyati
"Mother Yasoda, after taking down the hot milk from the oven, returned to the churning spot, and when she saw that the container of yogurt was broken and that Krsna was not present, she concluded that the breaking of the pot was the work of Krsna. Seeing this, she smiled."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §274 · English §241
Source[२७४] श्री-व्रज-कुमाराणां देशान्तर-वियोगात्मओदाहरणं तद्-अनन्तर-तुष्ट्य्- आत्मोदाहरणं च वत्सलानुसारेणैव ज्ञेयम् । इति मईत्रीमयो रसः ॥ अथ उज्ज्वलः । अत्रालम्बनः कान्तत्वेन स्फुरन् कान्त-भाव-विषयः श्री- कृष्णः । तद्-आधारआः सजातीय-भावास् तदीय-परम-वल्लभाश् च । तत्र श्री-कृष्णो यथा- श्रुत्वा गुणान् भुवन-सुन्दर शृण्वतां ते निर्विश्य कर्ण-विवरैर् हरतो ऽङ्ग-तापम् । रूपं दृशां दृशिमताम् अखिलार्थ-लाभं त्वय्य् अच्युताविशति चित्तम् अपत्रपं मे ॥ [भ्प् १०.५२.३७] स्पष्टम् । ॥ श्री-रुक्मिणी ॥ २७४ ॥
[274] śrī-vraja-kumārāṇāṃ deśāntara-viyogātmaodāharaṇaṃ tad-anantara-tuṣṭy- ātmodāharaṇaṃ ca vatsalānusāreṇaiva jñeyam | iti maītrīmayo rasaḥ || atha ujjvalaḥ | atrālambanaḥ kāntatvena sphuran kānta-bhāva-viṣayaḥ śrī- kṛṣṇaḥ | tad-ādhāraāḥ sajātīya-bhāvās tadīya-parama-vallabhāś ca | tatra śrī-kṛṣṇo yathā- śrutvā guṇān bhuvana-sundara śṛṇvatāṃ te nirviśya karṇa-vivarair harato 'ṅga-tāpam | rūpaṃ dṛśāṃ dṛśimatām akhilārtha-lābhaṃ tvayy acyutāviśati cittam apatrapaṃ me || [BhP 10.52.37] spaṣṭam | || śrī-rukmiṇī || 274 ||
English translation
English witness · section(s) 241
Anuccheda 241
Even when he is in distress, a devotee in vatsalya-rasa may pretend to smile in order to reassure Lord Krsna. An example of this is seen in the following words of srimad-Bhagavatam (10.11.6):
ulukhalam vikarsantam damna baddham svam atmajam vilokya nandah prahasad- vadano vimumoca ha
"When Nanda Maharaja saw his own son bound with ropes to the wooden mortar and dragging it, he smiled and released Krsna from His bonds."
An alternate reading here is "prahasad-vadanam" (Lord Krsna weas smiling). This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §275 · English §242
Source[२७५] यथा च- तासाम् आविरभूच् छौरिः स्मयमानमुखाम्बुजः । पीताम्बर-धरः स्रग्वी साक्षान् मन्मथ-मन्मथः ॥ [भ्प् १०.३२.२] ॥ १०.३२ ॥ श्री-शुकः ॥ २७५ ॥
[275] yathā ca- tāsām āvirabhūc chauriḥ smayamānamukhāmbujaḥ | pītāmbara-dharaḥ sragvī sākṣān manmatha-manmathaḥ || [BhP 10.32.2] || 10.32 || śrī-śukaḥ || 275 ||
English translation
English witness · section(s) 242
Anuccheda 242
A devotee in vatsalya-rasa may fear that calamities brought by wicked people or other sources may harm Lord Krsna. An example of this is seen in these words spoken by Devaki in srimad- Bhagavatam (10.3.29):
janma te mayy asau papo ma vidyan madhusudana samudvije bhavad-dhetoh kamsad aham adhira - dhih
"O Madhusudana, because of Your apperance I am becoming more and more anxious in fear of Kamsa. Therefore, please arrange for that sinful Kamsa to be unable to understand that You have taken birth from my womb."
The meaning of this verse is clear. This verse was spoken by sri Devaki.
Prīti · Sanskrit §276–277 · English §243
Source[२७६] अथ तद्-वल्लभासु सामान्या सैरिन्ध्री कूर्म-पुराणोक्ताः कैलास-वासिन्यश् च । तत्र पूर्वोक्ता (पगे १२०) यथा- सैवं कैवल्य-नाथं तं प्राप्य दुष्प्राप्यम् ईश्वरम् । अङ्ग-रागार्पणेनाहो दुर्भगेदम् अयाचत ॥ [भ्प् १०.४८.८] इति दर्शिता । पूर्वं तादृश-दुर्भगापि अङ्ग-रागार्पण-मात्र-लक्षणेन भजनेन तं प्राप्य । अहो आश्चर्यम् । तेन हेतुना इदं सहोष्यताम् [भ्प् १०.४८.९] इत्य् आदि- लक्षणम् अपि अयाचत याचितुं योग्याभूत् । तं कथम्भूतम् अपि । केवलः शुद्ध-प्रेमवांस् तस्य भावः कैवल्यं, तत्रैव नाथं वल्लभम् अपि । अतोऽस्या आत्म-तर्पणैक-तात्पर्यायाः सम्प्रत्य् अपि श्री-व्रज-देव्य्-आदि-वच् छुद्ध-प्रेमाभावो दर्शितः । स्वीयाः श्री-रुक्मिण्य्-आदयः । या एवोद्दिश्य स्तौति-- याः सम्पर्यचरन् प्रेम्णा पाद-संवाहनादिभिः । जगद्-गुरुं भर्तृ-बुद्ध्या तासां किं वर्ण्यते तपः ॥ [भ्प् १०.९०.२७] स्पष्टम् । ॥ १०.९० ॥ श्री-शुकः ॥ २७६ ॥ [२७७] तथा- इत्थं रमा-पतिम् अवाप्य पतिं स्त्रियस् ता ब्रह्मादयो ऽपि न विदुः पदवीं यदीयाम् । भेजुर् मुदाविरतम् एधितयानुराग- हासावलोक-नव-सङ्गम-लालसाद्यम् ॥ प्रत्युद्गमासन-वरार्हण-पाद-शौच- ताम्बूल-विश्रमण-वीजन-गन्ध-माल्यैः । केश-प्रसार-शयन-स्नपनोपहार्यैर् दासी-शता अपि विभोर् विदधुः स्म दास्यम् ॥ [भ्प् १०.६१.५-६] अतएव ये मां भजन्ति दाम्पत्या [भ्प् १०.६०.५२] इत्य् आदि निन्दा त्व् अन्य- परत्वेनैव निर्दिष्टा । दिष्ट्या गृहेश्वरी [भ्प् १०.६०.५४] इत्य् आद्य्-उत्तर- वाक्यात् । यथैव केतुमाल-वर्षे श्री-कामदेवाख्य-भगवद्-व्यूह-स्तुतौ लक्ष्मी-वाक्यम्-स्त्रियो व्रतैस् त्वा हृषीकेश्वरं स्वतो ह्य् आराध्य लोके पतिम् आशासतेऽन्यम् [भ्प् ५.१८.१९] इत्य् आदिकम् । ॥ १०.६१ ॥ श्री-शुकः ॥ २७७ ॥
[276] atha tad-vallabhāsu sāmānyā sairindhrī kūrma-purāṇoktāḥ kailāsa-vāsinyaś ca | tatra pūrvoktā (page 120) yathā- saivaṃ kaivalya-nāthaṃ taṃ prāpya duṣprāpyam īśvaram | aṅga-rāgārpaṇenāho durbhagedam ayācata || [BhP 10.48.8] iti darśitā | pūrvaṃ tādṛśa-durbhagāpi aṅga-rāgārpaṇa-mātra-lakṣaṇena bhajanena taṃ prāpya | aho āścaryam | tena hetunā idaṃ sahoṣyatām [BhP 10.48.9] ity ādi- lakṣaṇam api ayācata yācituṃ yogyābhūt | taṃ kathambhūtam api | kevalaḥ śuddha-premavāṃs tasya bhāvaḥ kaivalyaṃ, tatraiva nāthaṃ vallabham api | ato'syā ātma-tarpaṇaika-tātparyāyāḥ sampraty api śrī-vraja-devy-ādi-vac chuddha-premābhāvo darśitaḥ | svīyāḥ śrī-rukmiṇy-ādayaḥ | yā evoddiśya stauti-- yāḥ samparyacaran premṇā pāda-saṃvāhanādibhiḥ | jagad-guruṃ bhartṛ-buddhyā tāsāṃ kiṃ varṇyate tapaḥ || [BhP 10.90.27] spaṣṭam | || 10.90 || śrī-śukaḥ || 276 || [277] tathā- itthaṃ ramā-patim avāpya patiṃ striyas tā brahmādayo 'pi na viduḥ padavīṃ yadīyām | bhejur mudāviratam edhitayānurāga- hāsāvaloka-nava-saṅgama-lālasādyam || pratyudgamāsana-varārhaṇa-pāda-śauca- tāmbūla-viśramaṇa-vījana-gandha-mālyaiḥ | keśa-prasāra-śayana-snapanopahāryair dāsī-śatā api vibhor vidadhuḥ sma dāsyam || [BhP 10.61.5-6] ataeva ye māṃ bhajanti dāmpatyā [BhP 10.60.52] ity ādi nindā tv anya- paratvenaiva nirdiṣṭā | diṣṭyā gṛheśvarī [BhP 10.60.54] ity ādy-uttara- vākyāt | yathaiva ketumāla-varṣe śrī-kāmadevākhya-bhagavad-vyūha-stutau lakṣmī-vākyam-striyo vratais tvā hṛṣīkeśvaraṃ svato hy ārādhya loke patim āśāsate'nyam [BhP 5.18.19] ity ādikam | || 10.61 || śrī-śukaḥ || 277 ||
English translation
English witness · section(s) 243
Anuccheda 243
This fear is also seen in these words of srimad-Bhagavatam (10.8.25):
srngy-angi-damstry-asi-jala-dvija. . .
"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."
For Lord Krsna's welfare a devotee in vatsalya-rasa may worship the demigods or other exalted beings. An example of this is seen in these words of srimad-Bhagavatam (10.5.16):
tais taih kamair adinatma yathocitam apujayat visnor aradhanarthaya sva-putrasyodayaya ca
"The great-minded Maharaja Nanda gave clothing, ornaments, and cows in charity to the cowherd men in order to please Lord Visnu, and thus he improved the condition of his own son in all respects."
Here Nanda Maharaja thought: "By these activities Lord Visnu will be pleased. When He is pleased then good will come to my son." Thinking in this way, Nanda properly performed these activities of worship. That is the meaning here. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §278–280 · English §244
Source[२७८] अथ वस्तुतः परम-स्वीया अपि प्रकट-लीलायां परकीयायमाणाः श्री-व्रज- देव्यः । या एवासमोर्ध्वं स्तुताः- नायं श्रियो ऽङ्ग उ नितान्त-रतेः प्रसादः स्वर्-योषितां नलिन-गन्ध-रुचां कुतो ऽन्याः । रासोत्सवे ऽस्य भुज-दण्ड-गृहीत-कण्ठ- लब्धाशिषां य उदगाद् व्रज-वल्लभीनाम् ॥ [भ्प् १०.४७.३०] इत्य् आदिषु । गोप्यस् तपः किम् अचरन् यद् अमुष्य रूपं [भ्प् १०.४४.१४] इत्य् आदौ या एवासमोर्ध्वं रूपं पश्यन्तीत्य् अत्र । तथा चाह या दोहने ऽवहनने मथनोपलेप- [भ्प् १०.४४.१५] इत्य् आदौ धन्या व्रज-स्त्रिय उरुक्रम-चित्त-यानाः । उरुक्रम-चित्तम् एव यानं यासां ताः । यास् तच्-चित्तं यत्र यत्र गच्छति तत्र तत्रैव तद्-आरूढास् तिष्ठन्ति इत्य् अर्थः । चिन्ता-याना इति पाठे चिन्तश् चिन्ता भवनेति पूर्ववद् एवार्थः । ॥ १०.४४ ॥ श्री-माथुर-स्त्रियः ॥ २७८ ॥ [२७९} अतएवासाम् एव तत्र तत्र दर्शित उत्कर्षः । परकीयायमानत्वेन निवारणादि-मात्रांशे लौकिक-रस-विदाम् अपि मतेन सेवितः । यथाह भरतः- बहु वार्यते यतः खलु यत्र प्रच्छन्न-कामुकत्वं च । या च मिथो दुर्लभता सा परमा मन्मथस्य रतिः ॥ [उन् १.२०] इति । रुद्रः- वामता दुर्लभत्वं च स्त्रीणां या च निवारणा । तद् एव पञ्च-बाणस्य मन्ये परमम् आयुधम् ॥ [उन् ३.२०] विष्णु-गुप्तः- यत्र निषेध-विशेषः सुदुर्लभत्वं च यन् मृगाक्षीणाम् । तत्रैव नागराणां निर्भरम् आसज्जते हृदयम् ॥ [उन् ३.२१] इति । (पगे १२१) अतएव कासाञ्चिद् गोप-कुमारीणां कात्यायनी-जपानुसारेण पति-भावेऽप्य् आधिक्यम् अनुवर्तते इति । केचित् तु वारणादित एवासां प्रेमाधिक्यं मन्यन्ते । तन् न, जातितोऽप्य् आधिक्यात् । तच् च व्रज-स्त्रियो यद् वाञ्छन्ति [भ्प् १०.८३.४३] इति, वाञ्छन्ति यद् भव-भियः [भ्प् १०.४७.५८] इत्य् आदिना व्यक्तम् । न हि वारणाद्य्-अंशम् अङ्गीकृत्य तेषां लोभो जातः, अनभीष्टत्वात् । अतो जात्य्- अंशम् एवेति गम्यते । अतः प्रबल-जातित्वान् निवारणादिकम् अप्य् अयम् अतिक्रामतीत्य् एवम् एव श्लाघ्यते या दुस्त्यजम् [भ्प् १०.४७.६१] इत्य् आदिना । मत्त-हस्तिनां बलस्य दुर्गातिक्रमवन् निवारणाद्य्-अतिक्रमो हि तासां प्रेम-बलस्य व्यञ्जक एव न तूत्पादकः । जात्य्-अंशेनैव प्राबल्ये सति निवारणादि-साम्येऽपि तासां स्वेषु प्रेम-तारतम्यं सम्भवति । यथा ताभिर् अपि श्री-राधायाः प्रेम-वैशिष्ट्येन श्री-कृष्ण-वशीकारित्व-वैशिष्ट्यं दर्शितम् । अनयाराधितो नूनम् [भ्प् १०.३०.२८] इत्य् आदिना । या च तासां क्षोभे सति प्रेम्णः प्रफुल्लता सा खलु कृष्ण-सर्पस्येव स्वत एव सिद्धतया न त्व् अपरत आहार्यतया । केवलौपपत्यस्य प्रेम- वर्धनत्वं तु ताभिर् एव स्वयं निःस्वं त्यजन्ति गणिकाः [भ्प् १०.४७.७], जारा भुक्त्वा रतां स्त्रियम् [भ्प् १०.४७.८] इति निन्दितम् । यत् तु कश्चित् परकीयासु लघुत्वं वक्ति तत् खलु प्राकृत-नायकम् अवलम्बमानासु युक्तं, तत्रैव जुगुप्सितत्वात् । अत्र तु गोपीनां तत्-पतीनां च [भ्प् १०.३३.३५] इत्य् आदिना तत्-प्रत्याख्यानात् । अत्र च तत्-पतीनाम् इति तद्- व्यवहार-दृष्टि-मात्रेणोक्तं, न तु परमार्थ-दृष्ट्या । तद्-दृष्ट्या तु श्री- कृष्ण-सन्दर्भे तासां स्वरूप-शक्तित्वम् एवात्र परत्र स्थापितम् । तथास्य श्री-कृष्ण-लक्षणस्य नायकस्य तादृश-भावेनैव प्राप्तौ एताः परं तनु- भृतः [भ्प् १०.४७.५८] इत्यादिषु सर्वोर्ध्व-श्लाघाश्रवणात् परम- गरीयस्त्वम् एव । अतएवोक्तम्- नेष्टा यद् अङ्गिनि रसे कविभिर् परोढा तद् गोकुलाम्बुजदृशां कुलम् अन्तरेन । आशांसया रसविधेर् अवतारितानां कंसारिणा रसिकमण्डलशेखरेण ॥ [उन् ५.३] इति । अथ तासां स्वपत्याभास-सम्बन्धम् अपि वारयितुं योजयति - नासूयन् खलु कृष्णाय मोहितास् तस्य मायया । मन्यमानाः स्वपार्श्वस्थान् स्वान् स्वान् दारान् व्रजौकसः ॥ [भ्प् १०.३३.३७] तद् एवं भावत उत्कर्षो दर्शितः । दैहिकं तम् आह-ताभिः समेताभिर् उदार-चेष्टितः [भ्प् १०.२९.४३] इत्य् आदौ व्यरोचतैणाङ्क इवोडुभिर् वृतः इति । स्पष्टम् । ॥ १०.२९ ॥ सः ॥ २८० ॥
[278] atha vastutaḥ parama-svīyā api prakaṭa-līlāyāṃ parakīyāyamāṇāḥ śrī-vraja- devyaḥ | yā evāsamordhvaṃ stutāḥ- nāyaṃ śriyo 'ṅga u nitānta-rateḥ prasādaḥ svar-yoṣitāṃ nalina-gandha-rucāṃ kuto 'nyāḥ | rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha- labdhāśiṣāṃ ya udagād vraja-vallabhīnām || [BhP 10.47.30] ity ādiṣu | gopyas tapaḥ kim acaran yad amuṣya rūpaṃ [BhP 10.44.14] ity ādau yā evāsamordhvaṃ rūpaṃ paśyantīty atra | tathā cāha yā dohane 'vahanane mathanopalepa- [BhP 10.44.15] ity ādau dhanyā vraja-striya urukrama-citta-yānāḥ | urukrama-cittam eva yānaṃ yāsāṃ tāḥ | yās tac-cittaṃ yatra yatra gacchati tatra tatraiva tad-ārūḍhās tiṣṭhanti ity arthaḥ | cintā-yānā iti pāṭhe cintaś cintā bhavaneti pūrvavad evārthaḥ | || 10.44 || śrī-māthura-striyaḥ || 278 || [279} ataevāsām eva tatra tatra darśita utkarṣaḥ | parakīyāyamānatvena nivāraṇādi-mātrāṃśe laukika-rasa-vidām api matena sevitaḥ | yathāha bharataḥ- bahu vāryate yataḥ khalu yatra pracchanna-kāmukatvaṃ ca | yā ca mitho durlabhatā sā paramā manmathasya ratiḥ || [UN 1.20] iti | rudraḥ- vāmatā durlabhatvaṃ ca strīṇāṃ yā ca nivāraṇā | tad eva pañca-bāṇasya manye paramam āyudham || [UN 3.20] viṣṇu-guptaḥ- yatra niṣedha-viśeṣaḥ sudurlabhatvaṃ ca yan mṛgākṣīṇām | tatraiva nāgarāṇāṃ nirbharam āsajjate hṛdayam || [UN 3.21] iti | (page 121) ataeva kāsāñcid gopa-kumārīṇāṃ kātyāyanī-japānusāreṇa pati-bhāve'py ādhikyam anuvartate iti | kecit tu vāraṇādita evāsāṃ premādhikyaṃ manyante | tan na, jātito'py ādhikyāt | tac ca vraja-striyo yad vāñchanti [BhP 10.83.43] iti, vāñchanti yad bhava-bhiyaḥ [BhP 10.47.58] ity ādinā vyaktam | na hi vāraṇādy-aṃśam aṅgīkṛtya teṣāṃ lobho jātaḥ, anabhīṣṭatvāt | ato jāty- aṃśam eveti gamyate | ataḥ prabala-jātitvān nivāraṇādikam apy ayam atikrāmatīty evam eva ślāghyate yā dustyajam [BhP 10.47.61] ity ādinā | matta-hastināṃ balasya durgātikramavan nivāraṇādy-atikramo hi tāsāṃ prema-balasya vyañjaka eva na tūtpādakaḥ | jāty-aṃśenaiva prābalye sati nivāraṇādi-sāmye'pi tāsāṃ sveṣu prema-tāratamyaṃ sambhavati | yathā tābhir api śrī-rādhāyāḥ prema-vaiśiṣṭyena śrī-kṛṣṇa-vaśīkāritva-vaiśiṣṭyaṃ darśitam | anayārādhito nūnam [BhP 10.30.28] ity ādinā | yā ca tāsāṃ kṣobhe sati premṇaḥ praphullatā sā khalu kṛṣṇa-sarpasyeva svata eva siddhatayā na tv aparata āhāryatayā | kevalaupapatyasya prema- vardhanatvaṃ tu tābhir eva svayaṃ niḥsvaṃ tyajanti gaṇikāḥ [BhP 10.47.7], jārā bhuktvā ratāṃ striyam [BhP 10.47.8] iti ninditam | yat tu kaścit parakīyāsu laghutvaṃ vakti tat khalu prākṛta-nāyakam avalambamānāsu yuktaṃ, tatraiva jugupsitatvāt | atra tu gopīnāṃ tat-patīnāṃ ca [BhP 10.33.35] ity ādinā tat-pratyākhyānāt | atra ca tat-patīnām iti tad- vyavahāra-dṛṣṭi-mātreṇoktaṃ, na tu paramārtha-dṛṣṭyā | tad-dṛṣṭyā tu śrī- kṛṣṇa-sandarbhe tāsāṃ svarūpa-śaktitvam evātra paratra sthāpitam | tathāsya śrī-kṛṣṇa-lakṣaṇasya nāyakasya tādṛśa-bhāvenaiva prāptau etāḥ paraṃ tanu- bhṛtaḥ [BhP 10.47.58] ityādiṣu sarvordhva-ślāghāśravaṇāt parama- garīyastvam eva | ataevoktam- neṣṭā yad aṅgini rase kavibhir paroḍhā tad gokulāmbujadṛśāṃ kulam antarena | āśāṃsayā rasavidher avatāritānāṃ kaṃsāriṇā rasikamaṇḍalaśekhareṇa || [UN 5.3] iti | atha tāsāṃ svapatyābhāsa-sambandham api vārayituṃ yojayati - nāsūyan khalu kṛṣṇāya mohitās tasya māyayā | manyamānāḥ svapārśvasthān svān svān dārān vrajaukasaḥ || [BhP 10.33.37] tad evaṃ bhāvata utkarṣo darśitaḥ | daihikaṃ tam āha-tābhiḥ sametābhir udāra-ceṣṭitaḥ [BhP 10.29.43] ity ādau vyarocataiṇāṅka ivoḍubhir vṛtaḥ iti | spaṣṭam | || 10.29 || saḥ || 280 ||
English translation
English witness · section(s) 244
Anuccheda 244
Seeing a display of Lord Krsna's extraordinary power, a devotee in vatsalya-rasa may think the power came not from Krsna, but from some other source instead. An example of this is seen in the following words spoken by Lord Krsna's parents in srimad-Bhagavatam (10.7.31):
aho bataty-adbhutam esa raksasa balo nivrttim gamito 'bhyagat punah himsrah sva-papena vihimsitah khalah sadhuh samatvena bhayad vimucyate
"It is most astonishing that although this innocent child was taken away by the Raksasa to be eaten, He has returned without having been killed or even injured. Because this demon was envious, cruel, and sinful, he has been killed for his own sinful activities. This is the law of nature. An innocent devotee is always protecvted by the Supreme Personality of Godhead, and a sinful person is always vanquished for his sinful life."
Lord Krsna's prents thought in this way. Lord Krsna's mother spoke these words of srimad-Bhagavatam (10.8.40):
kim svapna. . .
"(Mother Yasoda began to argue with herself:) Is this a dream, or is it an illusory creation by the external energy? Has this been manifested by my own intelligence, or is it some mystic power of my child?"
After seeing Lord Krsna manifest the entire material universe within His abdomen, Mother Yasoda could not believe that this was a display of her son's great power. She assumed that He had no power to manifest this vision. (She assumed that the vision of the universal form was caused by the Supreme Personality of Godhead, who is different from her son.) She thought in srimad-Bhagavatam (10.8.41):
atho yathavan na vitarka-gocaram. . .
"Therefore let me surrender to the Supreme Personality of Godhead and offer my obeisances unto Him, who is beyond the conception of human speculation, the mind, activities, words, and arguments, who is the original cause of this cosmic manifestation, by whom the entire cosmos is maintained, and by whom we can conceive of its existence. Let me simply offer my obeisances, for He is beyond my contemplation, speculation, and meditation. He is beyond all of my material activities."
Here Mother Yasoda assumes that this vision of the universal form was caused by the Supreme Personality of Godhead (who is different from her son). To become free from seeing this fearful vision, she takes shelter of the Supreme Lord's lotus feet. Then she thought (srimad-Bhagavatam 10.8.42):
aham mamasau. . .
"It is by the influence of the Supreme Lord's maya that I am wrongly thinking that Nanda Maharaja is my husband, that Krsna is my son, and that because I am the queen of Nanda Maharaja, all the wealth of cows and calves are my possessions and all the cowherd men and their wives are my subjects. Actually, I also am eternally subordinate to the Supreme Lord. He is my ultimate shelter."
With these words Mother Yasoda firmlytakes shelter of the Supreme Personality of Godhead. Speaking the words "Nanda Maharaja is my husband, that Krsna is my son," she refers to Lord Krsna, who was then before her eyes. Then she says: "I am bewildered (kumatih) by these many manifestations of the universal form (yan-mayaya)." Then she says: "the Supreme Personality of Godhead (sah) is the goal of my life (gatih). There srila sukadeva Gosvami explained (srimad-Bhagavatam 10.8.43):
ittham vidita-tattvayam. . .
"Mother Yasoda, by the grace of the Lord, could understand the real truth. But then again, the supreme master, by the influence of the internal potency, Yogamaya, inspired her to become absorbed in intense maternal affection for her son."
Here the word "tattva" reefers to her son. Here the words "sa isvarah" refer to Lord Krsna's feature as the supreme controller.In srimad-Bhagavatam 10.8.42 the words "pranatasmi tat-padam" mean "Let me simply offer obeisances, for He is beyond my contemplation". In srimad- Bhagavatam 10.8.43 the words "vaisavim mayam" may mean "the Supreme Lord's internal potency", or they may also mean "the Supreme Lord's mercy". The it is explained in srimad-Bhagavatam (10.8.45):
trayya copanisadbhis ca. . .
"The glories of the Supreme Personality of Godhead are studied through the three Vedas, the Upanisads, the literature of sankhya-yoga, and other Vaisnava literature, yet mother Yasoda considered the Supreme Person her ordinary child."
It is also said in srimad-Bhagavatam (10.9.21):
nayam sukhapo bhagavan. . .
"The Supreme Personality of Godhead, Krsna, the son of mother Yasoda, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self."
It these words the srimad-Bhagavatam sings thre glories of Mother Yasoda. It is also said in srimad-Bhagavatam (10.46.18- 19):
api smarati nah krsnah. . .
"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 thr master? Does He remember the cows, Vrndavana forest, and Govardhana Hill?
apy ayasyati govindah. . .
"Will Govinda return even once to see His family? If He ever does, we may then glance upon His beautiful face, with its beautiful eyes, nose, and smile."
After Nanda Maharaja had spoken these words, Uddhava, following the way of this world, to console him spoke these words of srimad-Bhagavatam (10.46.30):
yuvam slaghyatamau nunam. . .
"O respectful Nanda, certainly you and mother Yasoda are the most praiseworthy persons in the entire world, since you have developed such a loving attitude toward Lord Narayana, the spiritual master of all living beings."
Even as Uddhava spoke these words of praise, Nanda's remained convinced that Krsna was his son and not the Supreme Personality of Godhead. He could nto be moved from that idea. Then it is said in srimad-Bhagavatam (10.46.44):
evam nisa sa bhruvator vyatita nandasya krsnanucarasya rajan. . .
"While Krsna's messenger continued speaking with Nanda, the night ended, O king. The women of the cowherd village rose from bed and, lighting lamps, worshiped their household deities. Then they began churning yogurt into butter."
In this way Uddhava spoke many words to console Nanda Maharaja, who was griving in separation from Krsna. No matter what Uddhava said, Nanda remained always convinced that Krsna was his son and not the Supreme Personality of Godhead. The truth of Uddhava's words, that Lord Krsna is indeed the original form of the Supreme Personality of Godhead, is elaboratedly explained in the Krsna-sandarbha. Even at Kuruksetra, when a great host of saintly devotees affirmed that Lord Krsna is indeed the Supreme Personality of Godhead, Nanda and Yasoda remained unconvinced. They continued to believe that Krsna was only their son. This is seen in the following words of srimad-Bhagavatam (10.82.35):
tav atmasanam aropya bahubhyam parirabhya ca yasoda ca maha-bhaga sutau vijahatuh sucah
"Raising their two sons onto their laps and holding Them in their arms, Nanda and saintly mother Yasoda forgot their sorrow."
It is also seen in these words of srimad-Bhagavatam (10.47.66):
manaso vrttayo nah syuh. . .
"May our thoughts always take shelter of Krsna's lotus feet, may our words always chant His names, and may our bodies always bow down to Him and serve Him."
Even though the truth that sri Krsna is the all-powerful Supreme Personality of Godhead was again and again proved to him, Nanda Maharaja continued to believe Krsna was only his son and nothing more. These words (srimad-Bhagavatam 10.47.66) Nanda spoke to Uddhava mean: "We pray that birth after birth we may love Krsna." This prayer of love spoken by Nanda is filled with anuraga love. Loev is not absent from it. Then it is said in srimad-Bhagavatam (10.47.65):
tam nirgatam samasadya nanopayana-panayah nandadayo 'nuragena pravocann asru-locanah
"As Uddhava was about to leave, Nanda and the others approached him bearing various items of worship. With tears in their eyes they addressed him as follows."
In these verses it is seen that Nanda and Yasoda are filled with anuraga ecstatic love for Lord Krsna. Their devotion to the Lord is not in the mood of awe and veneration, the mood of appreciating Lord Krsna's supreme power and opulence. Here Uddhava thinks: "Although I am far from attaining this kind of good fortune, I still pray that someday I will attainj this kind of ecstatic love. I pray this love will nto be denied to me." With a voice choked with emotion Uddhava prays in this way. Praying that in some other lifetime he may some day attain this kind of anuraga ecstatic love, Uddhava says (srimad- Bhagavatam 10.47.67):
karmabhir bhramyamananam. . .
"Wherever we are made to wander about this world by the Supreme Lord's will, in accordance to the reactions to our fruitive work, may our good works and charity always grant us love for Lord Krsna."
srimad-Bhagavatam 10.47.66 may be interpreted in two ways. It may be interpreted to refer to vatsalya-rasa alone, or it may also be interpreted to refer to the other rasas also. Here the phrase beginning with the word "pada" (taking shelter of Krsna's feet) is considered appropriate in vatsalya-rasa because Nanda Maharaja feels great anguish because he cannto associate with Krsna who has gone to a faraway country. A similar situation in karuna-rasa is seen in the story of Maharaja Citraketu. Here the word "prahvana" means "bowing down". In srimad-Bhagavatam 10.47.67 the word "isvare" is used, as it was used before, as an affectionate term used to address a child. It is sometimes used in that way in this world. These are included amongst the udbhasvaras. Now the sattvika- bhavas will be considered. Of these there are eight, as were described before. For Lord Krsna's mother there is a ninth sattvika-bhava, which is milk flowing from her breasts. Now the sancari-bhavas will be considered. These are: 1. those born from the pastimes Lord Krsna directly performs, and 2. those born from the pastimes of power and opulence manifest with thr aid of Lord Krsna's pastime potency. The first of these is seen in these words of srimad-Bhagavatam (10.8.34):
kasman mrdam adantatman. . .
"Dear Krsna, why are You so restless that You have eaten dirt in a solitary place? This complaint has been lodged against You by all Your playmates, including Your elder brother, Balarama. How is this?"
This is an example of Lord Krsna's restlessness. The second of these sancari-bhavas (those pastimes of power and opulence manifest with the aid of Lord Krsna's pastime potency) is seen in these words of srimad-Bhagavatam (10.8.37):
sa tatra dadrse visvam. . .
"When Krsna opened His mouth wide by the order of Mother Yasoda, she saw within His mouth all moving and nonmoving entities, outer space, and all directions, along with mountains, islands, oceans, the surface of the earth, the blowing wind, fire, the moon, and stars. She saw the planetary systems, water, light, air, sky, and creation by transformation of akankara. She also saw the senses, the mind, sense perception, and the three qualities goodness, passion, and ignorance. She saw the time allotted for the living entities, she saw natural instinct and the reactions of karma, and she saw desires and different varieties of bodies, moving and nonmoving. Seeing all these aspects of the cosmic manifestation, along with herself and Vrndavana-dhama, she became doubtful and fearful of her son's nature."
In this passage is seen Mother Yasoda's wonder and doubt. Here the sthayi-bhava is vatsalya-rasa. This sthayi-bhava is seen in these owrds of srimad-Bhagavatam (10.8.23):
tan-matarau nija-sutau ghrnaya snuvantyau pankanga-raga-rucirav upagrhya dorbhyam dattva stanam prapibatoh sma mukham niriksya mugdha-smitalpa-dasanam yayatuh pramodam
"Dressed with muddy earth muxed with cow dung and cow 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."
In this verse the word "tan-matarau" means the mothers of Krsna and Balarama", and "ghrnaya" means "with compassion". srimad-Bhagavatam 10.8.23 was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §281 · English §245
Source[२८१] किं च- तत्रातिशुशुभे ताभिर् भगवान् देवकी-सुतः । (पगे १२२) मध्ये मणीनां हैमानां महा-मरकतो यथा ॥ [भ्प् १०.३३.७] स्पष्टम् । ॥ १०.३३ ॥ सः ॥ २८१ ॥
[281] kiṃ ca- tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ | (page 122) madhye maṇīnāṃ haimānāṃ mahā-marakato yathā || [BhP 10.33.7] spaṣṭam | || 10.33 || saḥ || 281 ||
English translation
English witness · section(s) 245
Anuccheda 245
Vatsalya - rasa is wonderful with many vibhavas and other bhavas. Even before the devotees have seen Lord Krsna for the first time, these ecstasies are manifest. This is seen in the following words of srimad-Bhagavatam (10.5.9):
gopyas cakarnya mudita yasodayah sutodbhavam atmanam bhusayam cakrur vastrakalpanjanadibhih
"The gopi wives of the cowherd men were very pleased to hear that mother Yasoda had given birth to a son, and they began to decorate themselves very nicely with proper dresses, ornaments, black ointment for the eyes, and so on."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §282 · English §246–248
Source[२८२] गुण-वैभव-कृतम् अप्य् आह- ताभिर् विधूत-शोकाभिर् भगवान् अच्युतो विभुः । व्यरोचताधिकं तात पुरुषः शक्तिभिर् यथा ॥ [भ्प् १०.३२.१०] स्पष्टम् । ॥ १०.३२ ॥ सः ॥ २८२ ॥
[282] guṇa-vaibhava-kṛtam apy āha- tābhir vidhūta-śokābhir bhagavān acyuto vibhuḥ | vyarocatādhikaṃ tāta puruṣaḥ śaktibhir yathā || [BhP 10.32.10] spaṣṭam | || 10.32 || saḥ || 282 ||
English translation
English witness · section(s) 246–248
Anuccheda 246
After the devotees attain Lord Krsna's direct association the ecstasies of vatsalya-rasa become perfectly manifest. They are seen in these words of srimad-Bhagavatam (10.5.12):
ta asisah. . .
"Offering blessings to the newborn child, Krsna, the wives and the daughters of the cowherd men said, `May You become the king of Vraja and logn maintain all its inhabitants.' They sprinkled a mixture of turmeric powder, oil, and water upon the birthless Supreme Lord and offered their prayers."
When the devotees become separated from Lord Krsna, the ecstasies of vatsalya-rasa are also seen. An example is given in these words of srimad-Bhagavatam (10.46.27-28):
iti samsmrtya samsmrtya nandah krsnanurakta-dhih aty-utkantho 'bhavat tusnim prema-prasara-vihvalah
"Thus intensely remembering Krsna again and again, Nanda Maharaja, his mind completely attached to the Lord, felt extreme anxiety and fell silent, overcome by the strength of his love.
yasoda varnyamanani putrasya caritani ca srnvaty asruni avasraksit sneha-snuta-payodhara
"As mother Yasoda heard the descriptions of her son's activities, she poured out her tears, and milk flowed from her breasts out of love."
The meaning of srimad-Bhagavatam 10.46.27-28 is clear. These verses were spoken by srila sukadeva Gosvami.
Anucchedas 247 and 248
After being separated from Him, when they again meet Krsna, the devotees in vatsalya-rasa are very pleased. This is seen in the following words of srimad-Bhagavatam (10.82.35):
tav atmasanam aropya
"Raising their two sons onto their laps and holding Them in their arms, Nanda and saintly mother Yasoda forgot their sorrow."
These ecstasies are also seen in these words of srimad- Bhagavatam (10.84.66):
nandas tu sakhyuh priya-krt premna govinda-ramayoh adya sva iti masams trin yadubhir manito 'vasat
"And on his part, Nanda was also full of affection for his friend Vasudeva. Thus during the following days Nanda would repeatedly announce, `I will be leaving later today' and `I will be leaving tomorrow'. But out of love for Krsna and Balarama he remained there for three more months, honored by all the Yadus."
In this verse it is said: "But out of love for Krsna and Balarama he remained there for three more months." For three months he would repeatedly announce, `I will be leaving later today' and `I will be leaving tomorrow'." Overcome with bliss, Nanda felt those three months apss as if they were only two days. Someone may ask: "What did he do as he resided there?" The answer is given here in the words: "Nanda was also full of affection for his friend Vasudeva." This means that when Vasudeva was present Nanda did not act as if Krsna were his son. Neither did he attempt to take Krsna back with him to Vraja. Then it is said here: "Nanda was honored by all the Yadus." Afterward Nanda was again separated from Lord Krsna. This is described in the following words of srimad-Bhagavatam (10.84.67-69):
tatah kamaih puryamanah sa-vrajah saha-bandhavah parardhyabharana-ksauma- nananarghya-paricchadaih
vasudevograsenabhyam krsnoddhava-baladibhih dattam adaya paribarham yapito yadubhir yayau
"Then, after Vasudeva, Ugrasena, Krsna, Uddhava, Balarama, and others had fulfilled his desires and presented him with precious ornaments, fine linen, and varieties of priceless household furnishing, Nanda Maharaja accepted all these gifts and took his leave. Seen off by all the Yadus, he departed with his family members and the residents of Vraja.
nando gopas ca gopyas ca govinda-caranambuje manah ksiptam punar hartum anisa mathuram yayau
"Unable to withdraw their minds from Lord Govinda's lotus feet, where they had surrendered them, Nanda and the cowherd men and women returned to Mathura."
In srimad-Bhagavatam 10.84.67 the word "kamaih" means "with the desires that begin with the desire that Krsna would return to Vraja", and the word "puryamanah" means "satisfied by Lord Krsna". It was Lord Balarama who returned to Vraja. In describing that pastime srila sukadeva Gosvami said in srimad-Bhagavatam (10.65.6):
krsne kamala-patrakse sanyastakhila-radhasah
"The cowherds had dedicated everything to lotus-eyed Krsna."
srila sridhara Svami comments:
"In this verse the word `krsne' means `for the purpose of attaining Lord Krsna's association', and ` sanyastakhila-radhasah' means `they renounced everything'."
In srimad-Bhagavatam 10.84.67-69 it is said: With great love Vasudeva and the others gave gifts of many ornaments." Here the word "apitah" means escorted by a great army". srimad-Bhagavatam 10.84.69 describes the great love the people of Vraja felt for Lord Krsna. Whent hey had returned to Mathura, the cowherd people again yearned for Lord Krsna's association. srimad-Bhagavatam 10.84.66- 69 was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §283–284 · English §249
Source[२८३] कला-वैदग्धीकृतम् आह पाद-न्यासैर् भुज-विधुतिभिः [भ्प् १०.३३.७] इत्य् आदि । उच्चैर् जगुर् नृत्यमाना रक्तकण्ठ्यो रतिप्रियाः । कृष्णाभि-मर्शमुदिता यद् गीतेनेदम् आवृतम् ॥ [भ्प् १०.३३.९] इदं जगत् । अद्यापि यासां गीतांशा एव जगति प्रचरन्तीत्य् अर्थः । यद् उक्तं सङ्गीत-सारे- तावन्त एव रागाः स्युर् यावत्यो जीव-जातयः । तेषु षोडश-साहस्री पुरा गोपी-कृता वरा ॥ इति । अन्ते च तेषाम् एव विभागश् च तत्र स्वर्गादिषु दर्शित इति । किं च- काचित् समं मुकुन्देन स्वरजातीर् अमिश्रिताः । उन्निन्ये पूजिता तेन प्रीयता साधु साध्व् इति । तद् एव ध्रुवम् उन्निन्ये तस्यै मानं च बह्व् अदात् ॥ [भ्प् १०.३३.१०] स्वराः षड्जादयः सप्त जातयस् तेषु रागोत्पत्ति-हेतवः । ता उभयोर् अपि परम-प्रवीणत्वात् स्वरान्तरेण जात्य्-अन्तरेण चामिश्रिताः शुद्धा एव उन्निन्ये उत्कर्षेण जगौ । तत्र शक्र-शर्वर-परमेष्टि-पुरोगा-निश्चित- तत्त्व-गानस्य श्री-मुकुन्दस्यापि सहार्थत्वेनाप्राधान्यं विवक्षितम् । तत्राप्य् उच्-छब्देन ।अतएव तेन पूजिता । तदैव तालान्तरेण निबद्धं गीतं ध्रुवाख्यं ताल-विशेषं कृत्वा या ततोऽप्य् उत्कर्षेण जगौ तस्यै पूर्वस्या अप्य् अधिकं मानम् अदात् । ॥ १०.३३ ॥ सः ॥ २८४ ॥
[283] kalā-vaidagdhīkṛtam āha pāda-nyāsair bhuja-vidhutibhiḥ [BhP 10.33.7] ity ādi | uccair jagur nṛtyamānā raktakaṇṭhyo ratipriyāḥ | kṛṣṇābhi-marśamuditā yad gītenedam āvṛtam || [BhP 10.33.9] idaṃ jagat | adyāpi yāsāṃ gītāṃśā eva jagati pracarantīty arthaḥ | yad uktaṃ saṅgīta-sāre- tāvanta eva rāgāḥ syur yāvatyo jīva-jātayaḥ | teṣu ṣoḍaśa-sāhasrī purā gopī-kṛtā varā || iti | ante ca teṣām eva vibhāgaś ca tatra svargādiṣu darśita iti | kiṃ ca- kācit samaṃ mukundena svarajātīr amiśritāḥ | unninye pūjitā tena prīyatā sādhu sādhv iti | tad eva dhruvam unninye tasyai mānaṃ ca bahv adāt || [BhP 10.33.10] svarāḥ ṣaḍjādayaḥ sapta jātayas teṣu rāgotpatti-hetavaḥ | tā ubhayor api parama-pravīṇatvāt svarāntareṇa jāty-antareṇa cāmiśritāḥ śuddhā eva unninye utkarṣeṇa jagau | tatra śakra-śarvara-parameṣṭi-purogā-niścita- tattva-gānasya śrī-mukundasyāpi sahārthatvenāprādhānyaṃ vivakṣitam | tatrāpy uc-chabdena |ataeva tena pūjitā | tadaiva tālāntareṇa nibaddhaṃ gītaṃ dhruvākhyaṃ tāla-viśeṣaṃ kṛtvā yā tato'py utkarṣeṇa jagau tasyai pūrvasyā apy adhikaṃ mānam adāt | || 10.33 || saḥ || 284 ||
English translation
English witness · section(s) 249
Anuccheda 249
It was after these pastimes that the citizens of Dvaraka spoke these words of srimad-Bhagavatam (1.11.9):
yarhy ambujaksapasasara bho bhavan kurun madhun vatha suhrd-didrksaya
"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."
In sri Krsna-sandarbha (Anuccheda 174) it was explained that Lord Krsna resides in Vraja eternally in His aprakata (unmanifest) form, and therefore they people of vraja are never truly separated from Him. Their desire to associate with Him is always satisfied. In this way vatsalya-rasa has been described. Now sakhya-rasa will be described. In this rasa the alambana is Lord manifest as a friend. The visaya is Lord Krsna. The asraya is the friends who aprticipate in Lord Krsna's glorous pastimes. In this rasa the Lord sometimes manifests a form-armed form and other times manifests a humanlike form. The four-armed form is described by Arjuna in these words of Bhagavad-gita (11.46):
tenaiva rupena catur-bhujena sahasra-baho bhava visva-murte
"O universal form, O thousand-armed Lord, I wish to see You in Your four-armed form."
Afterward, when Lord Krsna's humanlike form was manifest, Arjuna said in Bhagavad-gita (11.51):
drstvedam manusam rupam tava saumyam janardana idanim asmi samvrttah sa-cetah prakrtim gatah
"When Arjuna saw Krsna in His origina form, he said: O Janardana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature."
Amongst the devotees in sakhya-rasa are the mitras, suhrts, and sakhas. Among the suhrts, sri Bhimasena and sri Draupadi are prominent. Among the sakhas, sriman Arjuna and sridama Vipra are prominent. In Gokula the gopa sridama is prominent. These great devotees are glorified in srimad-Bhagavatam and other scriptures. In the Agama-sastras, Vasudama, Kinkini, and other devotees in sakhya-rasa are described. In the Bhavisya Purana's description of pastimes of wrestling, the names of some devotees in sakhya-rasa are given in these words:
subhadra-mandalibhadra- bhadravardhana-gobhatah yaksendrabhatah. . .
"Subhadra, Mandalibhadra, Bhadravardhana, Gobhata, and Yaksendrabhata participated in these pastimes."
The gopas in sakhya-rasa are also described in these words of srimad-Bhagavatam (10.12.2):
tenaiva sakam prthukah sahasrasah. . .
"At that time, hundreds and thousands of cowherd boys came out of their respective homes in Vrajabhumi and joined Krsna, keeping before them their hundreds and thousands of groups of calves. The boys were very beautiful, and they were equipped with lunch bags, bugles, flutes, and sticks for controlling the calves."
These gopas were all Lord Krsna's equals. It is said in the scriptures:
gopaih samana-guna-sila-vayo-vilasa-vasais ca
"In their qualities, character, age, pastimes, and garments, the gopa boys were like Krsna."
Of the gopas it is also said in srimad-Bhagavatam (10.18.11):
gopa jati-praticchanna. . .
"O King, demigods disguised themselves as members of the cowherd community and, just as dramatic dancers praise another dancer, worshiped Krsna and Balarama, who were also appearing as cowherd boys."
This verse has been explained in sri Krsna-sandarbha, Anuccheda 117. The gopas' great learning is seen in these words they spoke in srimad-Bhagavatam (10.23.8):
diksayah pasu-samsthayah. . .
"Except during the interval between the initiation of the performer of a sacrifice and the actual sacrifice of the animal, O most pure brahmanas, it is not contaminating for even the initiated to partake of food, at least in sacrifices other than the Sautramani."
The gopas' expert artistic skill is seen in these words of srimad-Bhagavatam (10.18.13):
kvacin nrtyatsu canyesu. . .
"While the other boys were dancing, O King, Krsna and Balarama would sometimes accompany them with song and instrumental music, and sometimes the two Lords would praise the boys, saying, ``Very good! Very good!' "
In these words Lord Krsna Himself praised the gopas' glorious qualities. The gopas are of three kinds: 1. sakha (ordinary friends), 2. priya-sakha (more confidential friends), and 3. priya-narma-sakha (intimate friends). The gopa sridamaa and the other gopas enjoy very sweeet pastimes with Lord Krsna. They are described in these words of srimad-Bhagavatam (10.12.11):
ittham satam. . .
"In this way, all the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?"
In this rasa lord Krsna is the alambana. Lord Krsna as the alambana is described in these words of srimad-Bhagavatam (10.21.5):
barhapidam nata-vara-vapuh. . .
"Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krsna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories."
Mow the uddipanas in this rasa will be considered. Amongst these uddipanas are included the following transcendental qualities: loving friendship, straightforwardness, gratitude, intelligence, learning, glory, expert skill, heroism, strength, tolerance, mercy, and giving delight to the people. Also included amongst these uddipanas are youthful handsomeness, all- auspicious bodily features, and other qualities. For the suhrt friends the qualities beginning with straightforwardness are prominent. For the sakha friends the qualities beginning with handsomeness and skill are prominent. For the mitra friends the qualities beginning with straightforwardness, handsomeness, and skill are prominent. The suhrt, sakha, and mitra kinds of friendship are mentioned by lamenting Arjuna in these words of srimad-Bhagavatam (1.15.4):
sakhyam maitrim sauhrdam ca. . .
"Remembering Lord Krsna and His well wishes, benefactions, intimate familial relations and His chariot driving, Arjuna, overwhelmed and breathing very heavily, began to speak."
Lord Krsna's friendly affection for the gopas is seen in these words of srimad-Bhagavatam (10.13.13 and 16):
tan drstva bhaya-santrastan uce krsno'sya bhi-bhayam mitrany asan ma viramate- hanesye vatsakan aham
"When Krsna saw that His friends the cowherd boys were frightened, He, the fierce controller even of fear itself, said, just to mitigate their fear, `My dear friends, do not stop eating. I shall bring your calves back to this spot by personally going after them Myself.' "
tato vatsan adrstvaitya puline 'pi ca vatsapan ubhav api vane krsno vicikaya samantatah
"Thereafter, when Krsna was unable to find the calves, He returned to the bank of the river, but there He was also unable to see the cowherd boys. Thus He began to search for both the calves and the boys, as if He could not understand what had happened."
The meaning of these verses (srimad-Bhagavatam 10.13.13 and 16) is clear. These verses were spoken by srila sukadeva Gosvami.