Sections 310–323

English witness · section(s) 270

Anuccheda 270

Lord Krsna is like the gopa boys' very life. This is seen in the following words of srimad-Bhagavatam (10.11.49 and 53):

krsnam maha-baka-grastam drstva ramadayo 'rbhakah babhuvur indriyaniva vina pranam vicetasah

"When Balarama and the other boys saw that Krsna had been devoured by the gigantic duck, they became almost unconscious, like senses without life."

muktam bakasyad upalabhya balaka ramadayah pranam ivendriyo ganah sthanagatam tam parirabhya nirvrtah praniya vatsan vrajam etya taj jaguh

"Just as the senses are pacified when consciousness and life return, so when Krsna was freed from this danger, all the boys, including Balarama, thought that their life had been restored. They embraced Krsna in good consciousness, and then they collected their own calves and returned to Vrajabhumi, where they declared the incident loudly."

The meaning of these verses is clear. These verses were spoken by srila sukadeva Gosvami.

English witness · section(s) 271–273

Anuccheda 271

The vibhavas and other features of sakhya-rasa have thus been described. The twho kinds of friends, the suhrts and the sakhas, ahve also been described. The situations before meeting Krsna and while the friends haveKrsna's association are like what has previously been described in the decription of vatsalya- rasa. The situation when the friends are separated from Lord Krsna is seen in these words of srimad-Bhagavatam (1.15.1-4):

evam krsna-sakhah krsno bhratra rajna vikalpitah nana-sankaspadam rupam krsna-vislesa-karsita h

"Arjuna, the celebrated friend of Lord Krsna, was griefstricken because of his strong feeling of separation from Krsna, over and above all Maharaja Yudhisthira's speculative inquiries.

sokena susyad-vadana- hrt-sarojo hata-prabhah vibhum tam evanusmaran nasaknot pratibhasitum

"Due to grief, Arjuna's mouth amd lotuslike heart had dried up. Therefore his body lost all luster. Now, remembering the Supreme Lord, he could hardly utter a word in reply.

krcchrena samstabhya sucah paninamrjya netrayoh paroksena samunnaddha- pranayautkanthya-katarah

"With great difficulty he checked the tears of grief that smeared his eyes. He was very distressed because Lord Krsna was out of his sight, and he increasingly felt affection for Him.

sakhyam maitrim sauhrdam ca sarathyadisu samsmaran nrpam agrajam ity aha baspa-gadgadaya gira

"Remembering Lord Krsna and His well wishes, benefactions, intimate familial relations and His chariot driving, Arjuna, overwhelmed and breathing very heavily, began to speak."

In these verses the word "Krsnah" means Arjuna". The word "rajnavikalpitah" is divided into "rajna" and "avikalpitah".

The words "nana-sankaspadam rupam vikalpitah" mean "He was filled with doubts". The words "sucah amrjya" mean "He wiped the tears of grief from his eyes". "Paroksena" means "because Lord Krsna was no longer present before his eyes". However, because Arjuna did not fear that some calamity had befallen Lord Krsna, this is not an example of karuna-rasa (compassion). Arjuna did not fear that a calamity had befallen Lord Krsna becausze Arjuna was aware of Lord Krsna's supreme power and opulence, His status as the Supreme Personality of Godhead. This is seen in the next verse, where Arjuna laments (srimad-Bhagavatam 1.15.5):

vancito 'ham. . .

"O King! The Supreme Personality of Godhead Hari, who treated me exactly like an intimate friend, has left me alone. Thus my astounding power, which astonished even the demigods, is no longer with me."

Anucchedas 272 and 273

Later in that chapter the devotee's attainment of blissful association with the Supreme Lord is described in these words (srimad-Bhagavatam 1.15.46-48):

te sadhu-krta-sarvartha jnatvatyantikam atmanah manasa dharayam asur vaikuntha-caranambujam

"They all had performed all the principles of religion and as a result rightly decided that the lotus feet of the Lord Sri Krsna are the supreme goal of all. Therefore they meditated upon His feet without interruption.

tad-dhyanodriktaya bhaktya visuddha-dhisanah pare tasmin narayana-pade ekanta-matayo gatim

avapur duravapam te asadbhir visayatmabhih vidhuta-kalmasam sthanam virajenatmanaiva hi

"Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled over by the Supreme Narayana, Lord Krsna. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord sri Krsna, known as Goloka Vrndavana, cannot be attained by persons who are absorbed in the material conception of life. But the Pandavas, being completely washed of all material contamination, attained that abode in their very same bodies."

In these verses the word "te" means "the Pandavas", sadhu" means "properly", "krta- sarvarthah" means "having attained economic development, religiosity, sense gratification, and liberation", "vaikuntha-caranambujam" means "the lotus feet of the Supreme Personality of Godhead", "atyantikam" means "the supreme goal of life", "jnatva" means "understanding". Understanding this is the supreme goal of liife, they became rpat in meditation "manasa dharayam asuh). Here "narayana" means "sri Krsna", This means they again attained Lord Krsna's association. "Vidhuta-kalmasam sthanam" means "the supremely pure spiritual abode where Lord Krsna is manifest eternally", and "atmanah" means "in their very same bodies". This was possible because their bodies were not material (virajena). The word "hi" (certainly) is used here to dispell any doubt that is is not possible.

It is then said in the same passage of srimad-Bhagavatam (1.15.50):

draupadi ca tadajnaya patinam anapeksatam vasudeve bhagavati hy ekanta-matir apa tam

"Draupadi also saw that her husbands, without caring for her, were leaving home. She knew well about Lord Vasudeva, Krsna, the Personality of Godhead. Both she and Subhadra became absorbed in thoughts of Krsna and attained the same results as their husbands."

Here the words "patinam anapeksatam" means independent of their husbands", "tat" means the associationof Lord Krsna", "ajnaya" means properly understanding", "vasudeve" means Lord Krsna, the son of Maharaja Vasudeva", "hi" means "certainly", and "ekanta-matih" means thoughts absorbed ion Lord Krsna". In this way they attained the association of Lord Krsna.

English witness · section(s) 274

Anuccheda 274

The gopa boys of Vraja are separated from Krsna when Krsna goes to live in a faraway place. Later they meet Him again and feel happiness. These experiences for them are like the previously described experiences of the devotees in vatsalya- rasa. Thus concludes the description of sakhya-rasa. Now srngara-rasa will be described. In this Krsna the alambana is Lord Krsna as the object of amorous love. The visaya is the beloved Krsna. The lovers (adhara) are of two kinds: 1. sajatiya-bhava, and 2. tadiya-parama-vallabha. Lord Krsna as the alambana and visaya is described in these words of srimad-Bhagavatam (10.52.37):

srutva gunan bhuvana-sundara srnvatam te nirvisya karna-vivarair harato 'nga-tapam rupam drsam drsimatam akhilartha-labham tvayy acyutavisati cittam apatrapam me

"O beauty of the worlds, having heard of Your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of Your beauty, which fulfills all the visual desires of those who see, I have fixed my shameless mind upon You, O Krsna."

The meaning of this verse is clear. This verse was spoken by sri Rukmini.

English witness · section(s) 275

Anuccheda 275

Lord Krsna as the alambana and visaya is also described in these words of srimad-Bhagavatam (10.32.2):

tasam avirabhuc chaurih smayamana-mukhambujah pitambara-dharah sragvi saksan manmatha-manmathah

"Then Lord Krsna, a smile on His lotus face, appeared before the gopis. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people."

Here the word "manmatha-manmathah" mweans who bewilders even Cupid". This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 276

Anuccheda 276

The Supreme Lord's ordinary lovers (samanya-vallabha) include the girl Kubja and the damsels on Mount Kailasa, damsels described in the Kurma Purana. Kubja is described in these words of srimad-Bhagavatam (10.48.8):

saivam kaivalya-natham tam prapya dusprapyam isvaram anga-ragarpanenaho durbhagedam ayacata

"Having thus gotten the hard-to-get Supreme Lord by the simple act of offering Him body ointment, unfortunate Trivakra submitted to that Lord of freedom the following request."

This verse says: "Even though she was unfortuante, Kubja attained the Supreme Personality of Godhead simply by offering bodily ointment to Him. This is very surprising." Then Kubja said to Lord Krsna in srimad-Bhagavatam (10.48.9):

sahosyatam. . .

"O beloved, please stay here with me for a few days more and enjoy. I cannot bear to give up Your association, O lotus-eyed one."

In srimad-Bhagavatam 10.48.8 the word "ayacata" means "she approached to beg a favor". What were the characteristics of Lord Krsna? It is said here that He is kaivalya-natha", which means "the beloved whose love is pure". Although originally she approached Lord Krsna so that she herself would find pleasure, at the end Kubja loved Krsna with pure and selfless love. In this way she became like the goddesslike gopis of Vraja. sri Rukmini and the other queens of Lord Krsna are praised in these words of srimad-Bhagavatam (10.90.27):

yah samparyacaran premna pada-samvahanadibhih jagad-gurum bhartr-buddhya tasam kim varnyate tapah

"And how could one possibly describe the great austerities that had been performed by the women who perfectly served Him, the spiritual master of the universe, in pure ecstatic love? Thinking of Him as their husband, they rendered such intimate services as massaging His feet."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 277

Anuccheda 277

Lord Krsna's queens are also praised in these words of srimad-Bhagavatam (10.61.5-6):

ittham rama-patim avapaya patim striyas ta brahmadayo 'pi na viduh padavim yadiyam bhejur mudaviratam edhitayanuraga- hasavaloka-nava-sangama-lalasadyam

"Thus these women obtained as their husband the master of the goddess of fortune, although even great demigods like Brahma do not know how to approach Him. With ever- increasing pleasure, they felt loving attraction for Him, exchanged smiling glances with Him, eagerly anticipated associating with Him in ever-fresh intimacy, and enjoyed in many other ways.

pratyudgamasana-vararhana-pada-sauca- tambula-visramana-vijana-gandha-malyaih kesa-prasara-sayana-snapanopaharyaih dasi-sata api vibhor vidadhuh sma dasyam

"Although the Supreme Lord's queens each had hundreds of maidservants, they chose to personally serve the Lord by approaching Him humbly, offering Him a seat, worshiping Him wityh excellent paraphernalia, bathing and massaging His feet, giving Him pan to chew, fanning Him, anointing Him with fragrant sandalwood paste, adorning Him with flower garlands, dressing His hair, arranging His bed, bathing Him, and presenting Him with various gifts."

Persons who think someone other than Lord Krsna is the supreme love of their life are criticized in these words of srimad-Bhagavatam (10.60.52):

ye mam bhajanti dam-patye. . .

"Although I have the pwoer to award spiritual liberation, lusty persons worship Me with penance and vows in order to get My blessings for their mundane family life. Such persons are bewildered by My illusory energy."

Later in that chapter Lord Krsna affirms (srimad-Bhagavatam 10.60.54):

distya grhesvari. . .

"Fortunately, O mistress of this house, you have always rendered Me faithful devotional service, which liberates one from material existence. This service is very difficult for the envious to perform, especially for a woman whose intentions are wicked, who lives only to gratify her bodily demands, and who indulges in duplicity."

In Ketumala-varsa Gosddess Laksmi worships the Supreme Personality of Godhead manifest there in His form as Kamadeva. She prays to Him (srimad-Bhagavatam 5.18.19):

striyo vratais tva hrsikesvaram svato hy aradhya loke patim asasate 'nyam. . .

"My dear Lord, You are certainly the fully independent master of all the senses. Therefore all women who worship You by strictly observing vows because they wish to acquire a husband to satisfy their senses are surely under illusion. They do not know that such a husband cannot actually give protection to them or their children. Nor can he protect their wealth or duration of life, for he himself is dependent on time, fruitive results and the modes of nature, which are all subordinate to You."

srimad-Bhagavatam 10.61.5-6 was spoken by srila sukadeva Gosvami.

English witness · section(s) 278

Anuccheda 278

In addition to Lord Krsna's queens (svakiya), there are the goddesslike gopis of Vraja, who love Lord Krsna as their paramour (parakiya). No lovers are equal or superior to the gopis, who are glorified in these words of srimad-Bhagavatam (10.47.60):

nayam sriyo 'nga u nitanta-rateh prasadah svar-yositam nalina-gandha-rucam kuto 'nyah rasotasave 'sya bhuja-danda-grhita-kantha- labdhasisam ya udagad vraja-vallabhinam

"When Lord sri Krsna was dancing with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. Ansd what to speak of worldly women who are very beautiful according to material estimation?"

The gopis are again glorified in these words of srimad- Bhagavatam (10.44.14):

gopyas tapah kim acaran yad amusya rupam. . .

"What austerities must the gopis have performed! With their eyes they always drink the nectar of Lord Krsna's form, which is the essence of loveliness and is not to be equaled or surpassed. That lovliness is the only abode of beauty, fame, and opulence. It is self-perfect, ever fresh and extremely rare."

This verse says: "The gopis gazed at Lord Krsna's form, which is not to be equaled or surpassed". The gopis are again glorified in these words of srimad-Bhagavatam (10.44.15):

ya dohane 'vahanane mathanopalepa. . . . . .dhanya vraja-striya urukrama-citta-yanah

"The ladies of Vraja are the most fortunate of women because, with their minds fully attached to Krsna and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Krsna consciousness they automatically acquire all desirable things."

In this verse the word "urukrama-citta-yanah" means "they whose chariot is the all-powerful mind". This means that wherever their minds went, they, riding on the chariot of the mind, were able to go." An alternate reading gives us cinta-yanah" instead of "citta-yanah". The meaning, however, remains the same. srimad-Bhagavatam 10.44.15 was spoken by the women of Mathura City.

English witness · section(s) 279

Anuccheda 279

In this way the great glory of the gopis' love for Lord Krsna is seen. Their love is gloriosu because it is forbidden, because it is love for a paramour (parakiya). Even in ordinary affairs of the materuial world, this kind of forbidden love is understood to be very intense. The author Bharata explains:

bahu varyate yatah khalu yatra pracchanna-kamukatvam ca ya ca mitho durlabhata sa parama manmathasya ratih

"The highest amorous pleasure is attained when love is forbidden, when the lovers must conceal their love, when the lovers rarely meet."

The author Rudra explains:

vamata durlabhatvam ca strinam ya ca nivarana tad eva panca-banasya manye paramam ayudham

"Contrariness, difficulty of attainment, and rejection by women I consider Kamadeva's greatest weapons."

The author Visnu-gupta explains:

yatra nisedha-visesah su-durlabhatvam ca yan mrgaksinam tatraiva nagaranam nirbharam asajjate hrdayam

"When love is forbidden and the doe-eyed beloved is difficult to attain, then the passionate lover's heart becomes very attached to his beloved."

Some gopi girls prayed to Goddess Katyayani that they might attain Lord Krsna as their husband. Their desire to attain Him was very strong. Because Krsna was unattainable for them, their love for Him was very great. The greatness oftheir love is described in these words of srimad-Bhagavatam (10.83.43):

vraja-striyo yad vanchanti. . .

"We desire the same contact with the Supreme Lord's feet that thr young women of Vraja, the cowherd boys, and even the aborigine Pulinda women desire - the touch of the dust He leaves on the plants and grass as He tends His cows."

Their love is also described in these words of srimad- Bhagavatam (10.47.58):

vanchanti yad bhava-bhiyah. . .

"Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brahmana, or even as Lord Barhma himself?"

Still, the gs' intesne desire to attain Lord Krsna was not born merely because they were forbidden to associate with Him. They certrainly did not wish to be forbidden or to have so many obstacles placed befope them. Rather they loved Him in spite of being so strongly forbidden, This is described in the following words of srimad-Bhagavatam (10.47.61):

ya dustyajam. . .

"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 tyhe 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."

As a wild elephant cannot be stopped, so the gopis' passionate love for Krsna could not be stopped. Although the gopis were all forbidden in the smae way to associate with Lord Krsna, still they each had a different intensity of love for Him. Of them all Radha had the greatest love. She had the greatest power to bring Lord Krsna under Her control. The supremely exalted position of sri Radha's love is indirectly described in these words of srimad-Bhagavatam (10.30.28):

anayaradhito nunam. . .

"Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."

In tyhis way the gopis' love for Lord Krsna blossomed. It was as if they had been bitten by the black snake of love for Krsna. They did not associate with Krsna as a wife associates with her husband. Rather they passionately loved Krsna as a girl loves her paramour. This kind of love is criticized in the following words of srimad-Bhagavatam (10.47.7-8):

nihsvam tyajanti ganika. . .

"Prostitutes abandon a penniless man."

jara bhuktva ratam striyam

"A lover abandons the woman he has enjoyed, even though she remains attached to him."

It is said that girls who love someone other than their husbands (parakiya) are fallen and worthy of contempt. This is true for girls who take shelter of individual souls who live in the material world. The situation of such girls is abominable. However these defects asnd criticisms do not apply to the gopis. This truth is seen in the following words of srimad-Bhagavatam (10.33.35):

gopinam tat-patinam ca. . .

"He who lives as the overseeing witness within the gopis and their husbands, and indeed within all embodied living beings, assumes forms in this world to enjoy transcendental pastimes."

From the material point of view it seemed that the gopis had husbands other than Krsna. However, from the spiritual point of view these so-called husbands did not exist. In the Krsna- sandarbha it has already been shown that the gopis' so-called husbands were in truth only a display manifested from Lord Krsna's internal potency. Therefore it is Lord Krsna Himself who is ultimately the gs only true husband. The gopis' exalted position, which has so equal or superior, is described in these words of srimad-Bhagavatam (10.47.58):

etah param tanu-bhrtah. . .

"Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brahmana, or even as Lord Barhma himself?"

The gopis' glories are also described in these words of Ujjvala-nilamani:

nesta yad angini rase kavibhih parodha tad gokulambuja-drsam kulam antarena asamsaya rasa-vidher avataritanam kamsarina rasika-mandala-sekharena

"Philosophers do not praise adultery. However, they do praise the pastimes Lord Krsna, the crown of all rasikas, enjoys with Gokula's lotus-eyed girls, girls who descended to this world to enjoy nectar pastimes with Him."

The gopis did not have even a dim reflection of contact with their so-called husbands. This is seen in the following words of srimad-Bhagavatam (10.33.37):

nasuyan khalu krsnaya mohitas tasya mayaya manyamanah sva-parsva-sthan svan svan daran vrajaukasah

"The cowherd men, bewildered by Krsna's illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against Him."

The gopis are eternally dear to Lord Krsna. They are His consorts eternally. This verse explains: "The cowherd men, bewildered by Krsna's illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against Him." This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 280

Anuccheda 280

In this way it is seen that the gopis' love for Lord Krsna is most exalted. The spiritual forms of Lord Krsna and the gopis are described in these words of srimad-Bhagavatam (10.29.43):

tabhih sametabhir udara-cestitah. . .

"Among the assembled gopis, the infallible Lord Krsna appeared just like the moon surrounded by stars. He whose activifies are so magnanimous made their faces blossom with His affectionate glances, and His broad smiles revealed the effulgence of His jasmine-bud-like teeth."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 281

Anuccheda 281

The spiritual forms of Lord Krsna and the gopis are again described in these words of srimad-Bhagavatam (10.33.6):

tatratisusubhe tabhir bhagavan devaki-sutah madhye maninam haimanam maha-marakato yatha

"In the midst of the dancing gopis, Lord Krsna appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.