Prīti · Sanskrit §324 · English §282
Source[३२४] एवं- शोभैव कान्तिर् आख्याता मन्मथाप्यायनोज्ज्वला ॥ [उन् ११.१५] कान्तिर् एव वयो-भोग-देश-काल-गुणादिभिः । उद्दीपितातिविस्तारं प्राप्ता चेद् दीप्तिर् उच्यते ॥ [उन् ११.१७] इत्य् अनुसारेण कान्ति-दीप्ती अप्य् उदाहार्ये । प्रियानुकरणं लीला रम्यैर् वेश-क्रियादिभिः । [उन् ११.२८] तस्यां वेश- क्रियया तच्-चेष्टानुकरणं यथा - अन्तर्हिते भगवति [भ्प् १०.३०.१] इत्य् आद्य् अनन्तरम् गत्यानुराग-स्मित- [भ्प् १०.३०.२] इत्य् आदि ॥(पगे १३०)
[324] evaṃ- śobhaiva kāntir ākhyātā manmathāpyāyanojjvalā || [UN 11.15] kāntir eva vayo-bhoga-deśa-kāla-guṇādibhiḥ | uddīpitātivistāraṃ prāptā ced dīptir ucyate || [UN 11.17] ity anusāreṇa kānti-dīptī apy udāhārye | priyānukaraṇaṃ līlā ramyair veśa-kriyādibhiḥ | [UN 11.28] tasyāṃ veśa- kriyayā tac-ceṣṭānukaraṇaṃ yathā - antarhite bhagavati [BhP 10.30.1] ity ādy anantaram gatyānurāga-smita- [BhP 10.30.2] ity ādi ||(page 130)
English translation
English witness · section(s) 282
Anuccheda 282
The spiritural powers and glories and virtues of Lord Krsna and the gopis are described in these words of srimad-Bhagavatam (10.32.10):
tabhir vidhuta-sokabhir bhagavan acyuto vrtah vyarocatadhikam tata purusah saktibhir yatha
"Encircled by the gopis, who were now relieved of all distress, Lord Acyuta, the Supreme Personality of Godhead, shone forth splendidly. My dear King, Krsna thus appeared like the Supersoul encircled by His spiritual potencies."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §325 · English §283
Source[३२५] तास् ताः बाहु-प्रसारा [भ्प् १०.२९.४६] इत्य् आदिनोक्तास् तदीय-लीला इत्य् अर्थः । पश्चादावेशेन रूपं तद्-अभेद-भावना-रूपम् । गति-स्मित-प्रेक्षण- भाषणादिषु [भ्प् १०.३०.३] इत्य् आदि । एवं स्व-विलास-रूपां लीलाम् उद्भाव्यापि तासां निजो भावो निगूढं तिष्ठत्य् एव, यथा वक्ष्यते यतन्त्य् उन्निदधेऽबरम् [भ्प् १०.३०.२०] इत्य् अत्र यतन्तीति । अथैतद् अग्रेऽपि काल-क्षेपार्थं या लीला याभिर् गातुं प्रवर्तिताः प्रेमावेशेन ता लीला एव तास्व् आविष्ठा इति तत्-तद्-अनुकरण-विशेषे हेतुर् ज्ञेयः । एतद्-अनुकरणं च प्रायो न लीला-शब्द-वाच्यम् । बाल्यादि- रूपस्यानालम्बनत्वेनोज्ज्वल-रसाङ्गत्वाभावात् । तत्र पूतनादीनां प्रीति- मात्र-विरोधि-भावानाम् अपि तथा श्री-कृष्ण-जनन्य्-आदीनां निज-प्रीति- विशेष-विरोधि-भावानाम् अपि चेष्टानुकरणं श्री-कृष्णानुकर्त्रीणां गोपिकानां सखीभिस् तासां विरह-काल-क्षेपाय तत्-तद्-भाव-पोषार्थं कृत्रिमतयिवाङ्गीकृतं, न तु तत्-तद्-भावेनेति समाधेयम् । केचिच् चैवं व्याचक्षते, पूतना-वध-लीला-स्मरणावेशे सति कासाञ्चित् पूतनानुकरणम् अपि श्री-कृष्णानिष्ठा-शङ्कया भयेनैव भवति । यथा लोकेऽपि आत्म- निष्ठा-शङ्कया भयोन्मत्तस्य तद्-भय-हेतु-व्याघ्राद्य्-अनुकरणं भवति । ततस् तद्-अनुकरणेऽपि आत्मनीव श्री-कृष्णे प्रीतिर् एवोल्लसति न तु द्वेषः । सा प्रीतिर् यथात्मनि तद्-रूपतयैव तिष्ठति तथैव तासां श्री- कृष्णेऽपि स्वभावोचितैवानुवर्तते । ततः बद्धान्यया स्रजा काचिद् [भ्प् १०.३०.२३] इत्य् आदौ श्री-यशोदानुकरणं च तथैव मन्तव्यम् । पूर्वं हि दामोदर-लीला-स्मरणावेशेन तस्याः श्री- कृष्ण-भावः । ततश् च वक्त्रं निनाय भय-भावनया स्थित्स्य [भ्प् १.८.३१] इत्य्-उक्त-रीत्या श्री-यशोदातो भयम् अपि जातम् । बाल्य-स्वभावानुस्मरणेन तद्-अनुकरणं च । ततश् च सैव स्वयम् अन्यां काञ्ची-तल्-लीलावेशेनैव कृष्णायमानां च बबन्ध । तथापि पूर्ववत् स्वभावोचितैव प्रीतिस् तस्याम् अन्तर्वर्तत एव । सा हि प्रीतिस् तत्-तद्-भावस्य परमाश्रय-रूपा । ततो बहिर् एव तत्-तद्-अनुकरणात् श्री-यशोदा-भावस्य च मध्ये श्री-कृष्ण-भाव- व्यवधानेन निज-भावास्पर्शान् न विरोध इति । ॥ १०.३० ॥ श्री-शुकः ॥ ३२५ ॥
[325] tās tāḥ bāhu-prasārā [BhP 10.29.46] ity ādinoktās tadīya-līlā ity arthaḥ | paścādāveśena rūpaṃ tad-abheda-bhāvanā-rūpam | gati-smita-prekṣaṇa- bhāṣaṇādiṣu [BhP 10.30.3] ity ādi | evaṃ sva-vilāsa-rūpāṃ līlām udbhāvyāpi tāsāṃ nijo bhāvo nigūḍhaṃ tiṣṭhaty eva, yathā vakṣyate yatanty unnidadhe'baram [BhP 10.30.20] ity atra yatantīti | athaitad agre'pi kāla-kṣepārthaṃ yā līlā yābhir gātuṃ pravartitāḥ premāveśena tā līlā eva tāsv āviṣṭhā iti tat-tad-anukaraṇa-viśeṣe hetur jñeyaḥ | etad-anukaraṇaṃ ca prāyo na līlā-śabda-vācyam | bālyādi- rūpasyānālambanatvenojjvala-rasāṅgatvābhāvāt | tatra pūtanādīnāṃ prīti- mātra-virodhi-bhāvānām api tathā śrī-kṛṣṇa-janany-ādīnāṃ nija-prīti- viśeṣa-virodhi-bhāvānām api ceṣṭānukaraṇaṃ śrī-kṛṣṇānukartrīṇāṃ gopikānāṃ sakhībhis tāsāṃ viraha-kāla-kṣepāya tat-tad-bhāva-poṣārthaṃ kṛtrimatayivāṅgīkṛtaṃ, na tu tat-tad-bhāveneti samādheyam | kecic caivaṃ vyācakṣate, pūtanā-vadha-līlā-smaraṇāveśe sati kāsāñcit pūtanānukaraṇam api śrī-kṛṣṇāniṣṭhā-śaṅkayā bhayenaiva bhavati | yathā loke'pi ātma- niṣṭhā-śaṅkayā bhayonmattasya tad-bhaya-hetu-vyāghrādy-anukaraṇaṃ bhavati | tatas tad-anukaraṇe'pi ātmanīva śrī-kṛṣṇe prītir evollasati na tu dveṣaḥ | sā prītir yathātmani tad-rūpatayaiva tiṣṭhati tathaiva tāsāṃ śrī- kṛṣṇe'pi svabhāvocitaivānuvartate | tataḥ baddhānyayā srajā kācid [BhP 10.30.23] ity ādau śrī-yaśodānukaraṇaṃ ca tathaiva mantavyam | pūrvaṃ hi dāmodara-līlā-smaraṇāveśena tasyāḥ śrī- kṛṣṇa-bhāvaḥ | tataś ca vaktraṃ nināya bhaya-bhāvanayā sthitsya [BhP 1.8.31] ity-ukta-rītyā śrī-yaśodāto bhayam api jātam | bālya-svabhāvānusmaraṇena tad-anukaraṇaṃ ca | tataś ca saiva svayam anyāṃ kāñcī-tal-līlāveśenaiva kṛṣṇāyamānāṃ ca babandha | tathāpi pūrvavat svabhāvocitaiva prītis tasyām antarvartata eva | sā hi prītis tat-tad-bhāvasya paramāśraya-rūpā | tato bahir eva tat-tad-anukaraṇāt śrī-yaśodā-bhāvasya ca madhye śrī-kṛṣṇa-bhāva- vyavadhānena nija-bhāvāsparśān na virodha iti | || 10.30 || śrī-śukaḥ || 325 ||
English translation
English witness · section(s) 283
Anuccheda 283
The transcendental artistic genius of Lord Krsna and the gopi is described in these words of srimad-Bhagavatam (10.33.7-8):
pada-nyasair bhuja-vidhutibhih. . .
"As the gopis sang in praise of Krsna, their feet danced, their hands gestured, and their eyebrows moved with playful smiles. With their braids and belts tied tight, their waists bending, their faces perspiring, the garments on their breasts moving this way and that, and their earrings swinging on their cheeks, Lord Krsna's young consorts shone like streaks of lightning in a mass of clouds.
uccair jagur nrtyamana rakta-kanthyo rati-priyah krsnabhimarsa-mudita yad-gitenedam avrtam
"Eager to enjoy conjugal love, their throats colored with various pigments, the gopis sang loudly and danced. They were overjoyed by Krsna's touch, and they sang songs that filled the entire universe."
In this verse the word "idam" (this) refers to the universe. This verse says that the gopis' songs filled the entire universe. In the Sangita-sara itis said:
tavanta eva raga syur yavatyo jiva-jatayah tesu sodasa-sahasri pura gopi-krta vara
"The ragas number 16,000, as many as there are species of life. The gopis sang songs in all these ragas."
At the end of this book it is said that these ragas are seen in Svargaloka and the other higher material planets.
Prīti · Sanskrit §326 · English §284–286
Source[३२६] गति-स्थानासनादीनां मुख-नेत्रादि-कर्मणाम् । तात्कालिकं तु वैशिष्ट्यं विलासः प्रिय-सङ्गजम् ॥ [उन् ११.३१] स यथा - तं विलोक्यागतं प्रेष्ठं प्रीत्य्-उत्फुल्ल-दृशो ऽबलाः [भ्प् १०.३२.३] इति स्पष्टम् । ॥ १०.३२ ॥ सः ॥ ३२६ ॥
[326] gati-sthānāsanādīnāṃ mukha-netrādi-karmaṇām | tātkālikaṃ tu vaiśiṣṭyaṃ vilāsaḥ priya-saṅgajam || [UN 11.31] sa yathā - taṃ vilokyāgataṃ preṣṭhaṃ prīty-utphulla-dṛśo 'balāḥ [BhP 10.32.3] iti spaṣṭam | || 10.32 || saḥ || 326 ||
English translation
English witness · section(s) 284–286
Anuccheda 284
The gopis' songs are also described in these words of srimad-Bhagavatam (10.33.9):
kacit samam mukundena svara jatir amisritah unninye pujita tena priyata sadhu sadhv iti tad eva dhruvam unninye tasyai manam ca bahv adat
"One gopi, joining Lord Mukunda in His singing, sang pure melodious tones that rose harmoniously above His. Krsna was pleased and showed great appreciation for her performance, saying `Excellent! Excellent!' Then another gopi repeated the same melody, but in a special metrical pattern, and Krsna praised her also."
In this verse the word "svarah" means the scale of seven notes beginning with the sixth note", and jatayah" means "the raga that comes from that scale". Here "amisritah" means that because Krsna and the gopis were very expert, the melodies they sang did not become mixed. The melodies remained pure, and "unninye" means "the melodies were gloriously sung". The gopis sang together with Lord Krsna, Krsna whose melodies even Brahma, siva, Indra and all the demigods have no power to understand. The singing of Krsna and the gopis was equal. The singing of one did not dominate the singing of the other. The words "pujita tena" mean "with their treble voices the gopis worshiped Lord Krsna". Here the word "dhruvam" means "a gopi sang a melody in the dhruva rhythm, and "tasyai manam adat" means "Lord Krsna praised her". This verse was spoken by srila sukadeva Gosvami.
Anucchedas 285 and 286
Among the ordinary (samanya) conjugal lovers of Lord Krsna, Kubja is the most exalted. Among the queens married (svakiya) to Lord Krsna, sri Rukmini and sri Satyabhama are mosty exalted. They are described in the following words of Hari- vamsa:
kutumbasyesvari casid rukmini bhismakatmaja satyabhamottama strinam saubhagye cadhikabhavat
"Bhismaka's daughter, Rukmini, is the controller of Lord Krsna's household. Satyabhama is the most fortunate of Lord Krsna's wives."
The most exalted of the goddesslike gopis of Vraja are described in these words of the Bhavisya Purana, Uttara- khanda:
gopali palika dhanya visakha dhyana-nisthika radhanuradha somabha taraka dasami tatha
"The ten most prominent gopis are Gopali, Palika, Dhanya, Visakha, Dhyana-nisthika, Radha, Anuradha, Somabha, and Taraka."
Here the words "taraka dasami" mean "the tenth gopi is named Taraka". In ther Skanda Purana, Prahlada- samhita the four gopis Lalita, saibya, Padma, and Bhadra are included amongst the most prominent gopis. In other places in the scriptures Candravali is also included amongst the prominent gopis. The Somabha mentioned in the previous quote from the Bhavisya Purana is the same as Candravali. In the Agama- sastras it is said:
pramada-sata-kotibhir akulitah
"Lord Krsna is surrounded by hundreds and millions of beautiful gopis."
Amongst all the gopis, Radha is the most important. It is because of her great love that Lord Krsna disappeared from the rasa dance. This has already been described in the sri Krsna- sandarbha (Anuccheda 189). Radha is celebrated in all the scriptures. In the Gopala-tapani Upanisad she is known by the name Gandharvika.
Lord Krsna's beloveds are of three kinds: 1. mugdha (meek), 2. madhya (niteermediate), and 3. pragalbha (arrogant). They are also of three ages: 1. nava-yauavana (new youth), 2. spasta (clearly manifested youth), and 3. (samyag-yauvana (fully blossomed youth). According to these different ages different kinds of activities are manifested. The age of samyag-yuavana is sixteen years. It is not older than that. This is seeen in the following words of the Gautamiya Tantra:
kanyabhir dvy-asta-varsabhih
"Lord Krsna is surrounded by sixteen-year-old gopis."
The termperments of the Lord's beloveds are of three kinds: 1. dhira (peaceful), 2. adhira (agitated), and 3. misra- guna (a mixture of peace and agitation). Their love for Lord Krsna they are also of three kinds: 1. srestha (best), 2. sama (intermediate), and 3. laghu (least). In their pastimes with Lord Krsna, His beloveds are in the following eight situations: 1. abhisarika (meeting Krsna ina rendezvous), 2. vasaka-sajja (dressing in fine garments and ornaments to prepare for a rendezvous with Krsna), 3. utkanthita (yearning to meet Krsna at the rendezvous), 4. khandita (jilted by Krsna), 5. vipralabdha (separated from Krsna), 6. kalahantarita (feuding with Krsna), 7. prosita- preyasi (separated from Krsna because He has gone to a faraway place), and 8. svadhina-bhartrka (dominating Krsna). In their realtions with each other, Lord Krsna's beloveds have four kinds of natures: 1. sadrsya (alike), kincit-sadrsya (somewhat alike), 3. aspasta-sadrsya (not clearly alike), and 4. virodhi (opposed). These four natures are manifest as the following four kinds of relationships: 1. sakhi (friend), 2. suhrt (well-wisher), 3. tatastha (neutral person), and pratipaksiki (rival). In this way the Lord's beloveds have different natures. A sakhi spoke these words of srimad- Bhagavatam (10.30.11):
apy ena-patni. . .tanvan drsam sakhi su-nirvrtim
"O friend, wife of the deer, has Lord Acyuta been here with His beloved, bringing great joy to your eyes? Indeed, blowing this way is the fragrance of His garland of kunda flowers, which was smeared with the kunkuma from the breasts of His girlfriend when He embraced Her."
Here the words "tanvan drsam sakhi su-nirvrtim" (O friend, has Lord Acyuta been here with His beloved, bringing great joy to your eyes?) were spoken by the gopis because they yearned to see Lord Krsna. Here the word "sakhi" (O friend) shows that the gopis imagined the deer to be like them, delighted by the sight of Lord Krsna. In this way they imagined that the deer were their friends. Here the word "kanta" means "the great good fortune of Lord Krsna's girlfriend", "kula-pateh" means "of Lord Krsna", and "kantanga-sange" means "delighted by the fragrance of the two lovers' embraces". The pleasures Radha and Krsna enjoy in Their pastimes are described in these words of srimad-Bhagavatam (10.30.12):
bahum priyamsa. . .
"O trees, we see that you are bowing down. When the younger brother of Rama walked by here, followed by intoxicated bees swarming around the tulasi manjaris decorating His garland, did He acknowledge your obeisances with His affectionate glances? He must have been resting His arm on the shoulder of His beloved and carrying a lotus flower in His free hand."
A suhrt (well-wisher) spoke these words of srimad- Bhagavatam (10.30.28):
anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam amayad rahah
"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."
Because she praises sri Radha's good fortune, the gopi who speak this verse is a suhrt. After hearing a sakhi speak srimad-Bhagavatam 10.30.11, a The tatastha (neutral person) spoke these words of srimad-Bhagavatam (10.30.13):
prcchatema lata bahun apy aslista vanaspateh nunam tat-karaja-sprsta bibhraty utpulakany aho
"Let us ask these creepers about Krsna. Even though they are embracing the arms of their husband, this tree, they certainly must have been touched by Krsna's fingernails, since out of joy they are manifesting eruptions on their skin."
After hearing a suhrt speak srimad-Bhagavatam 10.30.28, a tatastha spoke these words of srimad-Bhagavatam (10.30.29):
dhanya aho ami alyah. . .
"O girls! The dust of Govinda's lotus feet is so sacred that even Brahma, siva and the goddess Rama take that dust upon their heads to dispel sinful reactions."
Prīti · Sanskrit §327 · English §287
Source[३२७] गर्वाभिलाष-रुदित-स्मितासूया-भय-क्रुधाम् । सङ्करी-करणं हर्षाद् उच्यते किल-किञ्चितम् ॥[उन् ११.४४] तद् यथा - तस्य तत् क्ष्वेलितं श्रुत्वा बालाः प्रेमपरिप्लुताः [भ्प् १०.२२.१२] इत्य् आदि, एवं ब्रुवति गोविन्दे [भ्प् १०.२२.१३] इत्यादि, मानयं भोः कृथा [भ्प् १०.२२.१४] इत्यादि, श्यामसुन्दर ते दास्यः [भ्प् १०.२२.१५] इत्य् आद्य् अन्तम् । स्पष्टम् । ॥ १०.२२ ॥ सः ॥ ३२७ ॥
[327] garvābhilāṣa-rudita-smitāsūyā-bhaya-krudhām | saṅkarī-karaṇaṃ harṣād ucyate kila-kiñcitam ||[UN 11.44] tad yathā - tasya tat kṣvelitaṃ śrutvā bālāḥ premapariplutāḥ [BhP 10.22.12] ity ādi, evaṃ bruvati govinde [BhP 10.22.13] ityādi, mānayaṃ bhoḥ kṛthā [BhP 10.22.14] ityādi, śyāmasundara te dāsyaḥ [BhP 10.22.15] ity ādy antam | spaṣṭam | || 10.22 || saḥ || 327 ||
English translation
English witness · section(s) 287
Anuccheda 287
A pratipaksiki (rival) spoke these words of srimad- Bhagavatam (10.30.30):
tasya amuni nah ksobham- kurvanty uccaih padani yat yaikapahrtya gopinam raho bhunkte 'cyutadharam
"These footprints of that special gopi greatly disturb us. Of all the gopis, She alone was taken away to a secluded place, where She is enjoying the lips of Krsna."
The gopi who spoke this verse clearly displayed her envy of the gopi taken away by Lord Krsna. In the pastime of capturing the parijata-tree, a pastime described in the Hari-vamsa and other scriptures, Satyabhama envied sri Rukmini in the same way the gopi who spoke srimad-Bhagavatam 10.30.30 envied the gopi taken away by Lord Krsna. The meaning of srimad-Bhagavatam
Srila Jiva Gosvami's
Sri Priti-sandarbha
10.30.30 is clear. It was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §328–329 · English §288
Source[३२८] वल्लभ-प्राप्ति-वेलायां मदनावेश-सम्भ्रमात् । विभ्रमो हार-माल्यादि-भूषा-स्थान-विपर्ययः ॥ [उन् ११.३९] स यथा -- व्यत्यस्त-वस्त्राभरणाः काश्चित् कृष्णान्तिकं ययुः [भ्प् १०.२९.७] इति । (पगे १३१) इष्टेऽप्य् गर्व- मानाभ्यां बिब्बोकः स्याद् अनादरः [उन् ११.५२] । स च एका भ्रू-कुटिम् आबध्य [भ्प् १०.३२.६] इत्य् आदाव् उदाहरिष्यते । विन्यास-भङ्गि-रङ्गानां भ्रू-विलास-मनोहराः । सुकुमारा भवेद् यत्र ललितं तद्-उदीरितम् । [उन् ११.५६] । तच् च पूर्वत्रैव ज्ञेयम् । ॥ १०.३२ ॥ सः ॥ ३२८ ॥ [३२९] कान्त-स्मरण-वार्तादौ हृदि तद्-भाव-भावतः । प्राकट्यम् अभिलाषस्य मोट्टायितम् उदीर्यते ॥ [उन् ११.४७] तच् च कृष्णं निरीक्ष्य वनितोत्सव [भ्प् १०.२१.१२] इत्य् आदाव् एव ज्ञेयम् । ह्री-मानेर्ष्यादिभिर् यत्र नोच्यते स्व-विवक्षितम् । व्यज्यते चेष्टयैवेदं विकृतं तद् विदुर् बुधाः ॥ [उन् ११.५८] तद् यथा- परिधाय स्व-वासांसि प्रेष्ठ-सङ्गम-सज्जिताः । गृहीत-चित्ता नो चेलुस् तस्मिन् लज्जायितेक्षणाः ॥ [भ्प् १०.२२.२३] स्पष्टम् । ॥ १०.२२ ॥ सः ॥ ३२९ ॥
[328] vallabha-prāpti-velāyāṃ madanāveśa-sambhramāt | vibhramo hāra-mālyādi-bhūṣā-sthāna-viparyayaḥ || [UN 11.39] sa yathā -- vyatyasta-vastrābharaṇāḥ kāścit kṛṣṇāntikaṃ yayuḥ [BhP 10.29.7] iti | (page 131) iṣṭe'py garva- mānābhyāṃ bibbokaḥ syād anādaraḥ [UN 11.52] | sa ca ekā bhrū-kuṭim ābadhya [BhP 10.32.6] ity ādāv udāhariṣyate | vinyāsa-bhaṅgi-raṅgānāṃ bhrū-vilāsa-manoharāḥ | sukumārā bhaved yatra lalitaṃ tad-udīritam | [UN 11.56] | tac ca pūrvatraiva jñeyam | || 10.32 || saḥ || 328 || [329] kānta-smaraṇa-vārtādau hṛdi tad-bhāva-bhāvataḥ | prākaṭyam abhilāṣasya moṭṭāyitam udīryate || [UN 11.47] tac ca kṛṣṇaṃ nirīkṣya vanitotsava [BhP 10.21.12] ity ādāv eva jñeyam | hrī-mānerṣyādibhir yatra nocyate sva-vivakṣitam | vyajyate ceṣṭayaivedaṃ vikṛtaṃ tad vidur budhāḥ || [UN 11.58] tad yathā- paridhāya sva-vāsāṃsi preṣṭha-saṅgama-sajjitāḥ | gṛhīta-cittā no celus tasmin lajjāyitekṣaṇāḥ || [BhP 10.22.23] spaṣṭam | || 10.22 || saḥ || 329 ||
English translation
English witness · section(s) 288
Anuccheda 288
Here someone may protest: "It is not possible that the devotees of the Lord can be rivals of each other. That is a horrible idea. It is said in srimad-Bhagavatam (10.29.48):
tasam tat-saubhaga-madam. . .
" `Lord Kesava, seeing the gopis too proud of their good fortune, wanted to relieve them of this pride and show them further mercy. Thus He immediately disappeared.'
"In this way it is seen that the Supreme Personality of Godhead wishes to cast far away all envy, lust, and pride. srila sukadeva Gosvami here uses the word `dauratmya' (wickedness) to describe those vices."
To this protest I reply: If sometimes the Lord's devotees are rivals of each other that is only to nourish their love for the Lord and to nourish the Lord's pastimes. The Lord reveals His pastimes so the souls may attain love for Him. This is seen in these words of srimad-Bhagavatam (10.33.36):
bhajate tadrsih krida yah srutva tat-paro bhavet
"When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him."
Indeed, in srngara-rasa (the mellow of conjugal love), the rasa is noursihed by a wonderful display of spiritual envy, lust, and pride. This truth is confirmed by the great philosophers. The Supreme Lord personally accepts it in His pastimes. As the hero loved by His beloveds, the Supreme Lord manifests four features: 1. daksina (pleasing), 2. anukula (a faithful lover), 3. satha (a cheat), and 4. dhrsta (bold and dominating). The Lord's pastime potency (lila-sakti) manifests these various features in the presence of the Lord's beloveds. In this way these features are seen. However, when they are separated from the Lord, the Lord's beloveds feel great distress. In that state of calamity they all feel friendship for each other. This is seen in the following words of srimad-Bhagavatam (10.30.40):
anvicchantyo bhagavato margam gopyo 'viduritah dadrsuh priya-vislesan mohitam duhkhitam sakhim
"WhiIe continuing to search out Krsna's path, the gopis discovered their unhappy friend close by. She was bewildered by separation from Her lover."
In this verse the gopis' feelingsof friendship for each other is manifested. Lord Krsna manifests this pastime of being separated from Him in order that the gopis' thirst to attain Him may very quickly increase. In this way the gopis' love for Lord Krsna, the crest jewel of amorous heroes, increases. That this is the true reason Lord Krsna arranges that His devotees be separated from Him is confirmed by Lord Krsna Himself in these words of srimad-Bhagavatam (10.32.20):
naham tu sakhyo bhajato 'pi jantun. . .
"But the reason I do not immediately reciprocate the affection of living beings even when they worship Me, O gopis, is that I want to intensify their loving devotion. They then become like a poor man who has gained some wealth and then lost it, and who thus becomes so anxious about it that he can think of nothing else."
These pastimes are the Supreme Lord's attempt to make the gopis free offalse pride. This is seen in srimad-Bhagavatam 10.29.48, which was quoted above. In that verse the word prasamaya" means "to make them free of false pride", and the word "prasadaya" means "to give them mercy, mercy that took the form of making them thirst after attaining Him". In this way the gopis' good ofrtune (tat-subhaga) is seen. The word "prasadaya" may also be interpreted to mean "to satisfy the gopis' passioante desires, Lord Krsna enjoyed the rasa dance pastime", and the word prasadaya" may also be interpreted to mean "to delight the gopis, Lord Krsna enjoyed the rasa-dance pastime". The word "dauratmya" here means "separated fropm Lord Krsna, the gopis became depressed at heart". Dauratmya" here does not mean "wickedness" because this passage describes pastimes of transcendental love. srila syukadeva Gisvami, the king of sages, then gave this description in srimad-Bhagavatam (10.30.41):
taya kathitam akarnya. . .
"She told them how Madhava had given Her much respect, but how She then suffered dishonor because of Her misbehavior. The gopis were extremely amazed to hear this."
Actually there was nothing wrong with that gopis' pride. This is seen in the following words of srimad-Bhagavatam (10.30.34):
reme taya svatma-rata atmaramo 'py akhanditah kaminam darsayan dainyam strinam caiva duratmatam
"Lord Krsna enjoyed with that gopi although He enjoys only within, being self-satisfied and complete in Himself. Thus by contrast He showed the wretchedness of ordinary lusty men and hardhearted women."
In this verse the word "svatma-ratah" means self-satisfied", "atmaramah" means "who enjoys pastimes", and "apy akhanditah reme" means attached to that particular gopi, He enjoyed pastimes with Her". Someone may ask: "Why was Lord Krsna so attached to that one gopi? Why did He enjoy pastimes with Her?" The answer is given here in this verse, srimad-Bhagavatam 10.30.35. It is also said in srimad-Bhagavatam (1.7.10):
ittham-bhuta-guno harih
"The Supreme Personality of Godhead possesses transcendental qualities."
As the Supreme Personality of Godhead possesses transcendental qualities, so does the gopi (sri Radha) mentioned in srimad-Bhagavatam 10.30.34. Her quality is that She is filled with love for Lord Krsna. Here it is specifically said that Her love is pure spiritual love. It is not material lust. Spiritual love is very powerful and glorious. Still, this gopi's spiritual love may superfically seem like material lust, and in this way it may manifest what seems to be material pride and material passion. Thus this gopi reveals a kind of love that seems to be like the wretchedness (dainyam) of lusty women, a wretchedness that is well known in this material world. Thus this gopis manifests stubbornness, willfulness, and a personality that tries to dominate Her beloved. With this beloved Lord Krsna enjoys pastimes (reme). Or, these words of srimad-Bhagavatam may be interpreted in a different way. They may be interpreted to mean "With these pastimes the Lord shows how wretched and insignificant are materialistic men who try to enjoy amorous pastimes with lusty women in the material world. Manifesting the glory of His pastimes, the Lord shows how wretched and devoid of true nectar are the activities (dainyam) of lusty men (kaminam) and how wretched is the nature (duratmatam) of materialistic women (strinam) who do not worship the Supreme Lord." The great glory of the gopis' pastimes with Lord Krsna is also seen in these words of scripture:
darsayad vidhu-parajayam rama-vaktram ullasati dhuta-lanchanam
"As the goddess of fortune enjoys pastimes with the Supreme Lord, the spotless moon of her face, a moon that defeats all other moons, shines with bliss."
srimad-Bhagavatam 10.30.34 discussed in these words was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §330 · English §289–294
Source[३३०] आकल्प-कल्पनाल्पापि विच्छित्तिः कान्ति-पोष-कृत् ॥ [उन् ११.३४] स्तनाधरादि-ग्रहणे हृत्-प्रीताव् अपि सम्भ्रमात् । बहिः क्रोधो व्यथितवत् प्रोक्तं कुट्टमितं बुधैः ॥ [उन् ११.४९] एवम् इत्य् अनुसारेण विच्छित्ति-कुट्टुमिते अपि ज्ञेये । अथ वाचिकाः । तत्र चाटु-प्रियोक्तिर् आलापः [उन् ११.८०] । स यथा -- का स्त्र्य् अङ्ग ते कल-पदायत-मूर्च्छितेन [भ्प् १०.२९.४०] इत्य् आदि । स्पष्टम् । ॥ १०.२९ ॥ श्री-गोप्यः ॥ ३३० ॥
[330] ākalpa-kalpanālpāpi vicchittiḥ kānti-poṣa-kṛt || [UN 11.34] stanādharādi-grahaṇe hṛt-prītāv api sambhramāt | bahiḥ krodho vyathitavat proktaṃ kuṭṭamitaṃ budhaiḥ || [UN 11.49] evam ity anusāreṇa vicchitti-kuṭṭumite api jñeye | atha vācikāḥ | tatra cāṭu-priyoktir ālāpaḥ [UN 11.80] | sa yathā -- kā stry aṅga te kala-padāyata-mūrcchitena [BhP 10.29.40] ity ādi | spaṣṭam | || 10.29 || śrī-gopyaḥ || 330 ||
English translation
English witness · section(s) 289–294
Anuccheda 289
In this way the alambana of srngara-rasa has been described. Now the uddipanas will be described. Included among the uddipanas are Lord Krsna's qualities, such as His ability to charm women (nari-moahana-silatva), The handsome charm of His bodily color, sweetness, fragrance, touch, sound, auspicious qualities, and new youthfulness (avayava-varna-rasa-gandha- sparsa-sabda-sal-laksana-nava-yauvananam kamaniyata), His being always new and fresh (nitya-nutanatva), His making the gopis fall in love with Him (abhivyakta-bhavatva), His being controlled by His devotees' love (prema-vasyatva), and His genius (saubuddhya-pratibhatva). His ability to charm women is described in these words of srimad-Bhagavatam (10.21.12):
krsnam niriksya vanitotsava-rupa-silam. . .
"Krsna's beauty and character create a festival for all women. Indeed, when the demigods' wives flying in airplanes with their husbands catch sight of Him and hear His resonant flute- song, their hearts are shaken by Cupid, and they become so bewildered that the flowers fall out of their hair and their belts loosen."
The meaning of this verse is clear. This verse was spoken by the goddesslike gopis of Vraja.
Anucchedas 290-294
Lord Krsna's being eternally new and fresh is described in these words of srimad-Bhagavatam (1.11.34):
yadyapy asau parsva-gatah. . .
"Although Lord sri Krsna was constantly by their sides, as well as exclusively alone, His feet appeared to them to be newer and newer. The goddess of fortune, although by nature always restless and moving, could not quit the Lord's feet. So what woman can be detached from those feet, having once taken shelter of them?"
Now Lord Krsna's quality of making the gopis fall in love with Him will be described. The purva-raga (first stages of that love) is described in these words of srimad-Bhagavatam (10.31.2):
sarad-udasaye sadhu jata-sat- sarasijodara-sri-musa drsa surata-natha te 'sulka-dasika vara-da nighnato neha kim vadhah
"O Lord of love, in beauty Your glance excels the whorl of the finest, most perfec fly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn't this murder?"
In this verse the words "drsa surata-natha" mean "O Lord who with Your glance beg to enjoyamorous pastimes", "vara-prada" means "O Lord who at the end of our worship of Goddess Katyayani granted the boon we prayed to attain", "drsa asulka-dasika" mean without giving any money to purchase us, simply by casting Your love-filled galnce on us, You turned us into Your slavea", and "nighnato neha kim vadhah" mean "did You not murder us women?" In this way this verse shows that simply with His glance Lord Krsna enchanted the gopis. He enchanted them in two ways: 1. He enchanted them with His form and qualities (svarupa), and 2. He enchanted them with His activities others have no power to perform (duskara-kriya). In this verse these two ways of enchantement are both described. Lord Krsna's enchanting the gopis is also described in these words of srimad- Bhagavatam (10.31.8):
madhuraya gira valgu-vakyaya budha-manojnaya puskareksana vidhi-karir ima vira muhyatir adhara-sidhunapyayayasva nah
"O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips."
In this verse the word "madhuraya" means with the sweetness of Your form", "valgu-vakyaya" means "with the sweetness of Your words", and budha-manojnaya" means "which charm the hearts of the intelligent". In this way Lord Krsna's sweetness is manifest. Lord Krsna's enchanting the gopis is also described in these words of srimad-Bhagavatam (10.31.10):
prahasitam priya-prema-viksanam viharanam ca te dhyana-mangalam rahasi samvido ya hrdi sprsah kuhaka no manah ksobhayanti hi
"Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You--all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds."
In this verse the word "samvidah" means joking words".
Lord Krsna's enchanting the gopis is also described in these words of srimad-Bhagavatam (10.31.12):
dina-pariksaye nila-kuntalair vanaruhananam bibhrad avrtam ghana-rajasvalam darsayan muhur manasi nah smaram vira yacchasi
"At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds."
In this verse the word "muhuh" means "again and again". Lord Krsna's enchanting the gopis is also described in these words of srimad-Bhagavatam (10.31.16-17):
pati-sutanvaya-bhratr-bandhavan ativilanghya te 'nty acyutagatah gati-vidas tavodgita-mohitah kitava yositah kas tyajen nisi
"Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives.
rahasi samvidam hrc-chayodayam prahasitananam prema-viksanam brhad-urah sriyo viksya dhama te muhur ati-sprha muhyate manah
"Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling lace, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You."
In these verses the words "gati-vidas tavodgita- mohitah" mean "You played on Your flute, a flute that well knows how to bring us under its spell". These verses were spoken by the gopis to the Supreme Personality of Godhead, who at that moment was not visible before them.
Prīti · Sanskrit §331 · English §295–299
Source[३३१] विलापो दुःखजं वचः [उन् ११.८३] । स यथा- परं सौख्यं हि नैराश्यं [भ्प् १०.४७.४७] इत्य् आदि । स्पष्टम् । ॥ १०.४७ ॥ ताः ॥ ३३१ ॥
[331] vilāpo duḥkhajaṃ vacaḥ [UN 11.83] | sa yathā- paraṃ saukhyaṃ hi nairāśyaṃ [BhP 10.47.47] ity ādi | spaṣṭam | || 10.47 || tāḥ || 331 ||
English translation
English witness · section(s) 295–299
Anuccheda 295
Lord Krsna's enchanting the gopis in the stage of purva- raga (beginning of love) is described in these words of Skanda Purana, Reva-khanda, Tulasi-stava:
gavam hitaya tulasi gopinam rati-hetave vrndavane tvam vapita sevita visnuna svayam
"To bring auspiciousness to the cows, as well as to make the gopis fall in love with Him, Lord Visnu personally plants You in Vrndavana and serves you, O Goddess Tulasi."
Lord Krsna's enhcanting the gopis while directly enjoying pastimes them is described in these words of srimad- Bhagavatam (10.29.42):
iti viklavitam tasam. . .
"Smiling upon hearing these despondent words from the gopis, Lord Krsna, the supreme master of all masters of mystic yoga, mercifully enjoyed with them, although He is self-satisfied."
In this verse the word "prahasya" (smiling) describes how Lord Krsna enchanted the gopis.
Lord Krsna enchanting the gopis as He enjoyed pastimes with them is again described in these words of srimad-Bhagavatam (10.29.43, 44, and 46):
tabhih sametabhir udara-cestitah. . . . . .udara-hasa-dvija-kunda-didhatih
"Among the assembled gopis, the infallible Lord Krsna appeared just like the moon surrounded by stars. He whose activities are so magnanimous made their faces blossom with His affectionate glances, and His broad smiles revealed the effulgence of His jasmine-bud-like teeth.
upagiyamanah. . .udgayan
"As the gopis sang His praises, that leader of hundreds of women sang loudly in reply. He moved among them, wearing His Varjayanti garland, beautifying the Vrndavana forest.
bahu-prasara. . .
"Krsna threw His arms around the gopis and embraced them. He aroused Cupid in the beautiful young ladies of Vraja by touching their hands, hair, thighs, belts, and breasts, by playfully scratching them with His fingernails, and also by joking with them, glancing at them, and laughing with them. In this way the Lord enjoyed His pastimes."
In this way is described Lord Krsna's quality of making the gopis fall in love with Him.
Now will be considered Lord Krsna's quality of controlled by His devotees' love (prema-vasyatva). This quality is of two kinds: 1. being controlled by the love of devotees other than His beloveds (premantarena), and 2. being controlled by the love of His beloveds (preyasi-premna). The first of these (being controlled by the love of devotees other than His beloveds) is seen in these words of srimad-Bhagavatam (10.35.20):
narma-dah pranayinam vijahara
"O sinless Yasoda, your darling child, the son of Maharaja Nanda, has festively enhanced His attire with a jasmine garland, and He is now playing along the Yamuna in the company of the cows and cowherd boys, amusing His dear companions. The gentle breeze honors Him with its soothing fragrance of sandalwood, while the various Upadevas, standing on all sides like panegyrists, offer their music, singing and gifts of tribute."
Now the second of these (being controlled by the love of His beloveds) will be considered. This quality when manifested in the stage of purva-raga is seen in these words of srimad-Bhagavatam (10.53.2):
tathaham api tac-citto nidram ca na labhe nisi
"Just as Rukmini's mind is fixed on Me, My mind is fixed on her. I can't even sleep at night."
The meaning of this verse is clear. This verse was spoken by the Supreme Personality of Godhead to Rukmini's messenger.
Anucchedas 296 and 297
Lord Krsna's being controlled by the love of His beloveds in the stage of purva-raga is also seen in these words of srimad- Bhagavatam (10.29.1):
bhagavan api ta ratrih saradotphulla-mallikah viksya rantum manas cakre yoga-mayam upasritah
"sri Krsna is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency."
In this verse the word "yoga-mayam upasritah" means "taking shelter of yoga-maya, which fulfills the numberless desires of numberless gopis."
Lord Krsna's being controlled by the love of His beloveds as He directly enjoys pastimes with them is seen in these words of srimad-Bhagavatam (10.29.42):
iti viklavitam tasam srutva yogesvaresvarah prahasya sa-dayam gopir atmaramo py ariramat
"Smiling upon hearing these despondent words from the gopis, Lord Krsna, the supreme master of all masters of mystic yoga, mercifully enjoyed with them, although He is self- satisfied."
In this verse the word "viklavitam" means the gs' appeals of love", "sadayam" means merciful because He was controlled by their love", atmaramo 'pi" means "even though He was self- satisfied, He could see the great virtue of their love for Him". The word "atmarama" (self-satisfied is also seen in these words of srimad-Bhagavatam (1.7.10):
atmaramas ca munayah. . . . . .ittham-bhuta-guno harih
"All different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of seff-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls."
The two verses srimad-Bhagavatam 10.29.1 and 10.29.42 were spoken by srila sukadeva Gosvami.
Anucchedas 298 and 299
Lord Krsna's being controlled by the love of His beloveds as He directly enjoys pastimes with them is also seen in these words of srimad-Bhagavatam (10.33.23):
reme svayam sva-ratir atra gajendra-lilah
"My dear King, in the water Krsna found Himself being splashed on all sides by the laughing gopis, who looked at Him with love. As the demigods worshiped Him by showering flowers from their airplanes, the self-satisfied Lord took pleasure in playing like the king of the elephants."
In this verse the word "sva-ratih" means Lord Krsna who loved (rati) the gopis (sva)". Lord Krsna's being controlled by the love of His beloveds as He directly enjoys pastimes with them is also seen in these words of srimad- Bhagavatam (10.33.20):
tasam rati-viharena
"Seeing that the gopis were fatigued from conjugal enjoyment, my dear King, merciful Krsna lovingly wiped their faces with His comforting hand."
This pastime is also seen in these words of Visnu Purana (5.13.54):
gopi-kapola-samslesa. . .
"Lord Krsna wiped the gopis' cheeks."
Lord Krsna's pastimes with the gopis are also seen in these words of srimad-Bhagavatam (10.33.16):
evam parisvanga-karabhimarsa- snigdheksanoddama-vilasa-hasaih reme rameso vraja-sundaribhir yatharbhakah sva-pratibimba-vibhramah
"In this way Lord Krsna, the original Lord Narayana, master of the goddess of fortune, took pleasure in the company of the young women of Vraja by embracing them, caressing them and glancing lovingly at them as He smiled His broad, playful smiles. It was just as if a child were playing with his own reflection."
Here the word "ramesa" means "the controller of Goddess Laksmi". This verse says: "by embracing them, caressing them and glancing lovingly at them, Lord Krsna enjoyed pastimes with the gopis". In this way Lord Krsna was controlled by the gopis' love. Here is given the example of a childplaying with his reflection. As a child plays with his reflection, so Lord Krsna enjoyed pastimes beginnign with singing and dancing with the gopis. In this activities it is seen that Lord Krsna and the gopis were deeply attached to each other.
Prīti · Sanskrit §332 · English §300
Source[३३२] उक्ति-प्रत्युक्तिमद्-वाक्यं संलाप इति कीर्त्यते [उन् ११.८५] । स यथा-स्वागतं वो महाभागाः [भ्प् १०.२९.१८] इत्य् आदिकं । व्यक्तं भवान् व्रज-भयार्ति- हरोऽभिजातः [भ्प् १०.२९.४१] इत्य् आद्य्-अन्तम् । अत्र श्री-कृष्ण-वाक्येषु प्रथमोऽर्थस् तासु वेण्व्-आदि-मोहितास्व् अपि वाम्यम् आचरन्तीषु सङ्ग-प्रार्थना-रूपः । द्वितीयस् तु परिहासाय तद्-भाव- परीक्षणाय च तद्-आगमन-कारण-स्व-सङ्ग-प्रत्याख्यान-रूपः । तथैव तासां वाक्येष्व् अपि तत्-प्रार्थना-प्रत्याख्यान-रूपः । अतएव पारस्परिक- समान-वैदग्धी-मयत्वाद् अतितरां रसः पुष्यते । स्वागतं इति उभयत्र समानम् एव । रजन्य् एषा । यदि कथञ्चिद् आगता एव तदाधुना तु रजन्या घोर-रूपादित्वात् व्रजं प्रति न यात, यातुं नार्हथ । किन्तु स्त्रीभिर् युष्माभिर् इह मम वीरस्य सन्निधाव् एव स्थेयं स्थातुं योग्यम् इति । सुमध्यमा इति पुनर् गमने खेदम् अपि दर्शितवान् । न च मत्-सन्निधाव् अवस्थाने बन्धुभ्यो भेतव्यम् इत्य् आह मातरः [भ्प् १०.२९.२०] इति । बन्धुभ्यः साध्वसं मा कृढ्वं यतस् ते मात्रादयो बन्धवो रात्राव् अस्मिन् अपश्यन्त एव विचिन्वन्ति । ततो नास्ति तेषाम् अत्रागमन-सम्भावनेति भावः । पुत्रा देवरं-मन्यादि-पुत्राः सपत्न्यादि-पुत्रा वा । निजाराम-दर्शनया तासां भावम् उद्दीपयति दृष्टं वनं [भ्प् १०.२९.२१] इति । निगमयति तद् यात [भ्प् १०.२९.२२] इति यस्माद् रजन्य् एषा घोर-रूपा इत्य्- आदिको हेतुः, तत् तस्माच् चिर-कालं व्याप्य घोषं मा यात । अचिरम् अधुनैव मा यातेति वा । ततस् तत्र गत्वा पतीन् युष्मत्-पतित्वेन क् प्तां तान् अपि मा शुश्रूषध्वम् । हे सतीः सत्यः परमोत्तमाः । ये च वत्सादयस् ते च मा क्रन्दन्ति (पगे १३२) ततस् तान् मा पाययत तद्-अर्थं मा दुह्यत चेति । यदि स्वयम् एव भवत्यो मद्-अनुरागेणैवागता न तत्र मत्- प्रार्थनापेक्षापि, तदा तद् अतीव युक्तम् आचरितम् इत्य् आह अथवा [भ्प् १०.२९.२३] इति । मम मयि । यदि जन्तु-मात्राण्य् एव मयि प्रीयन्ते तदा भवतीनां कामिनीनां कान्त-भावात्मक एव सः स्नेहो भवेद् इति भावः । ननु भर्तृ-शुश्रूषण-परित्यागे स्त्रीणां दोषस् तत्राह भर्तुः शुश्रूषणं [भ्प् १०.२९.२४] इति । अमायया यो भर्ता तस्यैव शुश्रूषणं परो धर्मः । तथा तद्-बन्धूनां च । युष्माकं तु अनुपभुक्तात्वेन लक्ष्यमाणानां दाम्पत्य-व्यवहाराभावात् केनापि माययैव तत् कल्पितम् इति लक्ष्यते । ततो न दोष इति भावः । अङ्गीकृत्यापि पतित्वं प्रकारान्तरेण तत्-सेवां स्मृति-वाक्य-द्वारापि परिहरति दुःशीलः [भ्प् १०.२९.२५] इति । अपातक्य् एव न हातव्यः । ते तु पातकिन एवेति सासूयो भावः । अपातकित्वाङ्गीकारम् आशङ्क्य छलेन स्मृति-वाक्यान्तरम् अन्यार्थतया व्यञ्जयन्न् अपि तत्-सेवां प्रत्याचष्टे अस्वर्ग्यम् [भ्प् १०.२९.२६] इति । उप समीपे पतिर् यस्याः सा उपपतिस् तस्या भाव औपपत्यं पति-सामीप्यम् इत्य् अर्थः । तत् खल्व् अस्वर्ग्याद् इति । अथ मय्य् अपि जातो भावः क्लेशायैव भवतीत्य् आशङ्क्यापि मा पराङ्मुखीभवतेत्य् आह श्रवणाद् [भ्प् १०.२९.२७] इति । यथा श्रवणादिना मद्-भावो मद्-अप्राप्त्या दुःख-मयस् तथा सन्निकर्षेण मत्-प्राप्त्या न भवति । ततस् तस्माद् गृहान् गृह-सदृशान् कुञ्जान् प्रति यात प्रविशत । पर्युदासोऽत्र नञ् इति । तद् एवं श्री-कृष्ण-वाक्यस्य प्रार्थना-रूपोऽर्थो व्याख्यातः । अर्थान्तरं तु प्रसिद्धम् । तत्र पुत्रा इति सपरिहास-दोषोद्गारेणापि प्रत्याख्यानम् । अथ तादृश-कृष्ण-वाक्य-श्रवणानन्तरं तासाम् अवस्था-वर्णनम् इति विप्रियम् आकर्ण्य [भ्प् १०.२९.२८] इत्य्-आदिभिस् त्रिभिः । अर्थ-द्वितयस्यैव तर्केण तद्-अभिप्राय-निश्चयाभावाद् उत्कण्ठास्व्याभाव्येन प्रत्याख्यानस्यैव सुष्ठु स्फुरितत्वात् तद्-वाक्यस्य विप्रियत्वं तासां विषादादिकं च । तत्रोभयत्रापि चिन्ताया युक्तत्वात् मुख-नमनादि-चेष्टास्व् अपि न रस-भङ्गः । पदा भ्रू-लेखनं चात्र नायिकया स्वयम् अभियोगेऽप्य् उक्तम् अस्ति । अथ तासाम् अपि तद्-अनुरूपं वाक्यं मैवं [भ्प् १०.२९.३१] इत्य् आदि । मेति तत्- प्रार्थना-निराकरणे सर्व-विषयान् पति-पुत्रादीन् सन्त्यज्य यास् तव पाद- मूलं भक्तास् ता एव दुरवग्रहं निरर्गलं यथा स्यात् तथा भजस्व । पाद-मूलम् इति तासु निजोत्कर्ष-ख्यापनम् । अस्मान् पुनर् अतथाभूतान् आ सम्यग् दर्शन-प्रसङ्गादिष्व् अपि त्यज । तत्रान्यासां भजने स्वेषां त्यागे च सद्-आचारं दृष्टान्तयति देव इति । स हि त्यक्त-विषय-कर्मादितया स्वं भजतो मुमुक्षून् एव भजति नान्यान् इति । अथ शास्त्रार्थ-द्वारा तद्-उपदेशं निराकुर्वन्ति यत् पत्य्-अपत्य [भ्प् १०.२९.३२] इति । स्वधर्मः सुष्ठु अधर्मः । धर्म-विदेति सोपहासम् । उक्तं छलेन प्रतिपादितम् । भर्तुः शुश्रूषणम् इत्य् आदाव् अन्यथा- योजनाभिप्रायात् । एतद् अधर्म-निराकरणोपदेश-वाक्यम् । तत्-पदे उपदेष्टरि ईशे स्वतन्त्राचारे त्वय्य् एवास्तु त्वम् एवाधर्मान् निवर्तस्व इत्य् अर्थः । ततो युष्माकं किम् इत्य् अत आहुः प्रेष्ठ इति । बन्धुर् आत्मा सुन्दर- स्वभावो भवान् प्राणि-मात्राणां किल प्रेष्ठः । ततस् तेनैव सर्वे वयः मङ्गलिनः स्यामेत्य् अर्थः । अथवा मद्-अभिस्नेहाद् इत्य् आदिकं निराकुर्वन्ति कुर्वन्ति हि [भ्प् १०.२९.३३] इति । आर्तिं द्यन्ति छिन्दन्ति इति तादृशैः पत्यादिभिर् हेतु-भूतैः स्वे (पगे १३३) आत्मनि देहादौ नित्य-प्रिये सति याः कुशला भवन्ति ताः किं त्वयि रतिं कान्त-भावं कुर्वन्ति अपि तु नैवेत्य् अर्थः । तत् तस्मात् नोऽस्मभ्यं प्रसीद इमं दुराग्रहं त्यजेत्य् अर्थः । तत्र वरदेश्वरेति सोपलम्भं सम्बोधनम् । एष एव वरोऽस्मभ्यं दीयताम् इति बोधकम् । तद् एव व्यञ्जयन्ति त्वयि चिराद् धृता अवस्थिता या आशा तृष्णा तां व्याप्य वयं मा स्म मा भवाम । तस्यां त्वन्-मनः-स्थितायां तृष्णायां वयम् उदासीना एव भवाम इत्य् अर्थः । ततस् तां छिन्द्या इति । अरविन्द-नेत्रेति । एतादृशेऽपि नेत्रे कौटिल्यं न युक्तम् इति भावः । मा स्मेत्य् अस्तेर् मा-योगे लङि रूपम् । आशायाः कर्मत्वं च गो-दोहम् अस्तीतिवत् । श्रवणाद् दर्शनाद् इत्य् आदि-सूचितं निज-भाव-जन्मापलपन्ति चित्तम् [भ्प् १०.२९.३४] इति । नोऽस्माकं चित्तं सुख एव वर्तते न तु भवता तस्माद् अपहृतम् । यस्माग् गृहेषु निर्विशति । तत्र चिह्नं कराव् अपि गृह-कृत्यार्थं निर्विशत इति । यद् उक्तं सुमध्यमा इति तत्राहुः पादौ कथं तव पाद-मूलात् पदम् अपि न चलतः । ततः कथं व्रजं न यामः, अपि तु याम एवेत्य् अर्थः । यत् तूक्तं व्रजं प्रति न यात किं त्व् इहैव स्थीयताम् इति तत्राहुः करवाम किं वेति । अगृहान् प्रतियातेति सतृष्णं यद् उक्तं तत्राहुः सिञ्च [भ्प् १०.२९.३५] इति । अङ्ग, हे कामुक, नोऽस्माकं स्वाभाविकात् हासावलोकक-सहितात् कल-गीताज् जातो यस् तव हृच्-छयाग्निस् तं त्वद्-अधरामृत-पूरकेणैव सिञ्च । अस्मदीयस्य तस्य कथञ्चिद् अप्राप्यत्वाद् इति । अन्योऽपि रस-लुब्धो लोभ्य-वस्तुनोऽप्राप्तौ निजौष्ठम् एव लेढीति नर्म च व्यञ्जितम् । तत्र हेतुम् आह नो इति । धत्ते पदं त्वम् अविता यदि विघ्न-मूर्ध्नि [भ्प् १०.४.१०] इत्य्-आदिवत् अत्र चेच् छब्दोऽपि निश्चये । ततश् च यस्मात् निश्चितम् एव वयं ते तव विरहजाग्न्य्-उपयुक्त-देहा नो भवामः । ततो ध्याने विषयेऽपि तव पदयोः पदवीम् अपि न यामः न स्पृशामः । सखे इति सम्बोध्य प्राचीन-मिथो-बाल्य-क्रीडा-गत-सौहृद्य-प्रकटनेन निज-वचस आर्जवं प्रकटितवत्यः । ननु सख्येन बाल्य-क्रीडायाम् अपि स्पर्शादिकं जातम् एवास्ति तर्हि कथम् अहो इदानीम् उदासीनाः स्थ । तत्राहुः यर्हि [भ्प् १०.२९.३६] इति । हे अम्बुजाक्ष अरण्य-जनाः पशु-पक्ष्य्-आदयस् तेषां प्रियस्य बाल्य-भावेन तैर् एव कृत- मैत्रस्य तव यर्हि यदा क्वचिद् अपि रमाया रमण्या दत्तावसरं पाद- तलं जातं, तद्-अनुगताव् उन्मुखं बभूवेत्य् अर्थः । तत्-प्रभृत्य् एव वयं तद् अपि नास्प्राक्ष्म न स्पृष्टवत्यः । किम् उतान्यद् अङ्गम् । तद् एवं निज- दाढ्येनैव पूर्वं त्वयाभिरमिताः कारित-बाल्य-क्रीडा अपि वयम् अधुना अञ्जसः अनायासेन अन्येषां गुरु-जनादीनां समक्षं स्थातुं पारयामः । बतेति शङ्कायाम् । अन्यथा तैर् अपि त्यज्येमहीति भावः । अथ प्रीयन्ते मयि जन्तवः इत्य् अत्र कामिन्यो यूयं कान्त-भावात्मकम् एव स्नेहं कर्तुम् अर्हथेति यद् अभिप्रेतं तत्र लक्ष्म्य्-आदि-रूपम् उदाहरणम् आशङ्क्य परिहरन्ति श्रीर् [भ्प् १०.२९.३७] इति । श्रीर् अपि वक्षसि तथा प्रसिद्धेः श्री-विष्णोर् उरसि पदं लब्ध्वापि यस्य तव श्री-गोकुल-वृन्दावन-स्थितं पदाम्बुज-रजस् तुलस्या वृन्दया सह चकमे । त्वज्-जन्मत आरभ्य नन्दस्य व्रजो रमाक्रीडो बभूवेति तुलसी-लक्षण-रूपान्तरा वृन्दा-देवी वृन्दावने नित्य-वासम् अकरोद् इति च मुनि-जन-प्रसिद्धेः । कथम्भूतम् अपि रजश् चकमे । भृत्यैर् व्रज-सम्बन्धिभिर् जुष्टं शिरो- धारणादिनोपभुक्तम् अपि । सा तु कीदृङ्-महिमापि । यस्याः स्व-विषयक- (पगे १३४) कृपा-वीक्षणे उत अपि । अन्य-सुराणां तत्-पार्षदादीनाम् अपि प्रयासस् तादृश-महिमापि । वयं चेति च-शब्दः काकु-सूचकस्यापि-शब्दस्य समानार्थः । ततो यथा श्रीर् यथा च वृन्दा तद्वद् वयम् अपि मुघ्दाः सत्यः तस्य तव पाद-रजः प्रपन्नाः अपि तु नैवेत्य् अर्थः । प्राक्तनं वाक्यं निगमयन्ति तन् नः [भ्प् १०.२९.३८] इति । वृजिनार्दनेति कर्मण्य् अन् एव । हे सर्व-दुःख-निवारक, ततस् तस्मात् नोऽस्मान् प्रति प्रसीद इमां दुर्दृष्टिं त्यजेत्य् अर्थः । ननु यूयम् अपि गृहादि- त्यागेनात्रागत्य तद्वद् एव मत्-पाद-रजः प्रपन्नाः तत्राहुः न ते ऽङ्घ्रि- मूलम् इति । तद्वद् असतोर् विसृज्य त्वद्-उपासनाशाः सत्यस् तवाङ्घ्रि-मूलं न प्राप्ता अपि तु कौतुकेनैव ज्योत्स्नायां वृन्दावन-दर्शनार्थम् आगता इत्य् अर्थः । अतस् त्वदीय-तादृश-निरीक्षण-जात-तीव्र-कामेन तप्तात्मानो यास् तासाम् एव दास्यं देहि न तु मादृशीनाम् । अत्र षष्ठी चात्यन्त-दानाभावे सम्प्रदानत्वं न भवतीति विवक्षया । अतस् तद् अपि दानं गोकुलेऽस्मिन् नातिस्थिरीभविष्यतीति भावः । पुरुष-भूषणेति सम्बोधनं च श्लिष्टम् । पुरुषान् गोकुल-गतान् सखि- जनान् एव भूषयति न त्व् अद्यापि गोकुल-रमणीं काञ्चिद् अपि । अतस् तादृश- तप्तात्मानोऽपि नायिकाः कल्पना-मात्र-मय्य इति भावः । अत्र भावान्तरेणागति-सूचनात् दृष्टं वनं कुसुमितम् [भ्प् १०.२९.२१] इत्य् अनेन तद्-भावोद्दीपनम् अपि नादृतम् । अथ श्रवणाद् [भ्प् १०.२९.२७] इत्य् आदौ दर्शनान् मयि भावः इत्य् अनेन यन्- निज-सौन्दर्य-बलं दर्शितं तत्राहुः वीक्ष्य [भ्प् १०.२९.३९] इति । अत्राप्य् अन्त्यश् च-शब्दः काक्वाम् । पूर्वस् तु तत्-तद्-उक्त-समुच्चये । एतद् अपि एतच् चापि विलोक्य दास्यो भवाम, अपि तु न सर्वथैव इत्य् अर्थः । ननु यद्य् एवं दृढ-व्रता भवत तर्हि कथम् इहैव सर्वां रात्रिं न तिष्ठथेत्य् आशङ्क्य पुनः स-शङ्कम् आहुः का स्त्र्य् अङ्ग ते [भ्प् १०.२९.४०] इति । यद्यप्य् एव तथापि अङ्ग हे कल-पदायत-वेणु-गीत, हे सम्मोहित सम्मोहनाख्य-काम-बाण-मोहित, त्रिलोक्याम् एषा का स्त्री या ते त्वत्तः सकाशात् आर्य-चरितात् सद्-आचाराद् धेतोर् अपि न चलेत् । अस्त्व् अस्माकं परम- साधु-मर्यादा-व्रतानां दूरतो वार्ता । तद् एवं ततश् चलने हेतुं सम्बोधन-द्वयेन गुण-गतं भाव-गतं च तदीयं दोषम् उक्त्वा रूप-गतं चाहुः त्रैलोक्येति । तथा आर्य-चरिताद् एव हेतोर् इदं च रूपं विलोक्य का न चलेत् । यत् यस्मात् गो-द्विजेति । सुन्दरीणां सुन्दर-पर-पुरुष-निकट-स्थितिर् हि बाढं लोक-विगानाय स्याद् इति । रजन्य् एषा [भ्प् १०.२९.१९] इत्य् आदौ इह वीरस्य मम सन्निधौ स्थेयम् इत्य् अत्र बलाकारम् अप्य् आशङ्क्य सस्तुतिकम् इव प्रार्थयन्ते व्यक्तं भवान् [भ्प् १०.२९.४१] इति । यस्माद् ईदृशो जातस् तस्मात् हे आर्त-बन्धो धर्म-च्युति- भयतोऽपि व्रज-जनांस् त्रायमाण, किङ्करीणां गृह-दासीनाम् अपि भवद्- दर्शन-जातकाम् अतप्तेष्व् अपि स्तनेषु कर-पङ्कजं नो निधेहि नार्पय । अस्तु तावत् स्तनानां वार्ता तासां शिरःसु च मा निधेहि । तद् एवं सति मादृशीनां तु सत्-कुल-जातानां परम-सतीनां तत्-तद्-वार्तां मनसापि न निधेहीति भावः । तद् एवं श्री-कृष्ण-प्रार्थना-प्रत्याख्यान- रूपोऽर्थो व्याख्यातः । स्वयं दूत्य-विशेषेण प्रार्थना-रूपो व्यङ्गोऽर्थश् च प्रायः प्रसिद्ध एव । तत्र धर्म-शास्त्रोपदेश-बलेन यत् पत्य्-आदीनाम् अनुवृत्तेर् नित्यत्वं श्री-भगवता स्थापितं ज्ञान-शास्त्रम् आलम्ब्य तन् निराकर्तुं प्रतिभाव-चलनेनैव तस्य परमात्म-तत्त्वं कल्पयन्त्यः सर्वोपदेशानां तद्-अनुगताव् एव तात्पर्यं स्थापयन्ति यत्-पत्य्-अपत्य [भ्प् १०.२९.३२] इति । एतत् स्वधर्मोपदेश-वाक्यं सर्वोपदेश-(पगे १३५)-वाक्यानां तात्पर्यास्पदे त्वय्य् एवास्तु । त्वद्-भजन एव पर्यवस्यत्व् इत्य् अर्थः । कथम् अहं तद्-आस्पदम् । तत्राहुः - त्वम् आत्मा परमात्मेति । ततः तम् एतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति [बौ ४.४.२२] इत्य्-आदि-शास्त्र-बलेन त्वम् एव तद्-आस्पदम् इत्य् अर्थः । अथ मम परमात्मत्वम् अपि कुतः ? तत्र स-प्रतिभम् आहुः किल प्रसिद्धौ तनु-भृतां प्रेष्ठः निरुपाधि-प्रेमास्पदं बन्धुर् निरुपाधि-हित-कारी च भवान् इति । तच् च द्वयं परमात्म-लक्षणत्वेन आत्मनस् तु कामाय सर्वं प्रियं भवति [बौ २.४.५] इत्य् आदि-ज्ञान-शास्त्रे प्रसिद्धम् । तस्मात् त्वम् एव परमात्मेति सिद्धम् । तस्मात् त्वद्- उपासनोन्मुखानाम् अस्माकं ब्राह्मणो निर्वेदम् आयात्, नास्त्य् अकृतः कृतेन [मुण्डकउ १.२.१२] इति बलवत्तर-ज्ञान-शास्त्रोपदेशेन स्वधर्म- परित्यागेऽपि न दोष इति भावः । तासां तद्-ऐश्वर्य-ज्ञानं च तन्- माधुर्यानुभवातिशयेनोदेतुं न शक्नोतीति पूर्वम् एव दर्शितम् । तत्र च विशेषतः सद्-आचारं प्रमाणयन्ति कुर्वन्ति हि [भ्प् १०.२९.३३] इति । कुशलाः सारासार-विद्वंसः सन्तः । हि प्रसिद्धौ । विशेषत इत्य् अर्थः । स्व आत्मनि परमात्मनीति पूर्वाभिप्रायेण । स्वे आत्मनि अन्तःकरणे नित्य- प्रियत्वेनानुभूयमानो यस् त्वं तस्मिंस् त्वयीत्य् अर्थः । इत्य् अभिप्रायेणवा । यस्मात् ते चैवम्भूते त्वय्य् एव रतिं कुर्वन्ति न तु धर्मादौ तद्-धेतौ गृहादौ वा । तस्माद् अस्माकं पत्य्-आदिभिः किम् ? यर्ह्य् अम्बुजाक्ष [भ्प् १०.२९.३६] इत्य् आदिषु रमादि-शब्दाः श्रीर् यत्-पदाम्बुजेत्य् आदिवद् एव व्याख्येयाः । इति वाचिकानुभावेषु संलाप-व्याख्या । ॥ १०.२९ ॥ श्री-शुकः ॥ ३३२ ॥
[332] ukti-pratyuktimad-vākyaṃ saṃlāpa iti kīrtyate [UN 11.85] | sa yathā-svāgataṃ vo mahābhāgāḥ [BhP 10.29.18] ity ādikaṃ | vyaktaṃ bhavān vraja-bhayārti- haro'bhijātaḥ [BhP 10.29.41] ity ādy-antam | atra śrī-kṛṣṇa-vākyeṣu prathamo'rthas tāsu veṇv-ādi-mohitāsv api vāmyam ācarantīṣu saṅga-prārthanā-rūpaḥ | dvitīyas tu parihāsāya tad-bhāva- parīkṣaṇāya ca tad-āgamana-kāraṇa-sva-saṅga-pratyākhyāna-rūpaḥ | tathaiva tāsāṃ vākyeṣv api tat-prārthanā-pratyākhyāna-rūpaḥ | ataeva pārasparika- samāna-vaidagdhī-mayatvād atitarāṃ rasaḥ puṣyate | svāgataṃ iti ubhayatra samānam eva | rajany eṣā | yadi kathañcid āgatā eva tadādhunā tu rajanyā ghora-rūpāditvāt vrajaṃ prati na yāta, yātuṃ nārhatha | kintu strībhir yuṣmābhir iha mama vīrasya sannidhāv eva stheyaṃ sthātuṃ yogyam iti | sumadhyamā iti punar gamane khedam api darśitavān | na ca mat-sannidhāv avasthāne bandhubhyo bhetavyam ity āha mātaraḥ [BhP 10.29.20] iti | bandhubhyaḥ sādhvasaṃ mā kṛḍhvaṃ yatas te mātrādayo bandhavo rātrāv asmin apaśyanta eva vicinvanti | tato nāsti teṣām atrāgamana-sambhāvaneti bhāvaḥ | putrā devaraṃ-manyādi-putrāḥ sapatnyādi-putrā vā | nijārāma-darśanayā tāsāṃ bhāvam uddīpayati dṛṣṭaṃ vanaṃ [BhP 10.29.21] iti | nigamayati tad yāta [BhP 10.29.22] iti yasmād rajany eṣā ghora-rūpā ity- ādiko hetuḥ, tat tasmāc cira-kālaṃ vyāpya ghoṣaṃ mā yāta | aciram adhunaiva mā yāteti vā | tatas tatra gatvā patīn yuṣmat-patitvena k ptāṃ tān api mā śuśrūṣadhvam | he satīḥ satyaḥ paramottamāḥ | ye ca vatsādayas te ca mā krandanti (page 132) tatas tān mā pāyayata tad-arthaṃ mā duhyata ceti | yadi svayam eva bhavatyo mad-anurāgeṇaivāgatā na tatra mat- prārthanāpekṣāpi, tadā tad atīva yuktam ācaritam ity āha athavā [BhP 10.29.23] iti | mama mayi | yadi jantu-mātrāṇy eva mayi prīyante tadā bhavatīnāṃ kāminīnāṃ kānta-bhāvātmaka eva saḥ sneho bhaved iti bhāvaḥ | nanu bhartṛ-śuśrūṣaṇa-parityāge strīṇāṃ doṣas tatrāha bhartuḥ śuśrūṣaṇaṃ [BhP 10.29.24] iti | amāyayā yo bhartā tasyaiva śuśrūṣaṇaṃ paro dharmaḥ | tathā tad-bandhūnāṃ ca | yuṣmākaṃ tu anupabhuktātvena lakṣyamāṇānāṃ dāmpatya-vyavahārābhāvāt kenāpi māyayaiva tat kalpitam iti lakṣyate | tato na doṣa iti bhāvaḥ | aṅgīkṛtyāpi patitvaṃ prakārāntareṇa tat-sevāṃ smṛti-vākya-dvārāpi pariharati duḥśīlaḥ [BhP 10.29.25] iti | apātaky eva na hātavyaḥ | te tu pātakina eveti sāsūyo bhāvaḥ | apātakitvāṅgīkāram āśaṅkya chalena smṛti-vākyāntaram anyārthatayā vyañjayann api tat-sevāṃ pratyācaṣṭe asvargyam [BhP 10.29.26] iti | upa samīpe patir yasyāḥ sā upapatis tasyā bhāva aupapatyaṃ pati-sāmīpyam ity arthaḥ | tat khalv asvargyād iti | atha mayy api jāto bhāvaḥ kleśāyaiva bhavatīty āśaṅkyāpi mā parāṅmukhībhavatety āha śravaṇād [BhP 10.29.27] iti | yathā śravaṇādinā mad-bhāvo mad-aprāptyā duḥkha-mayas tathā sannikarṣeṇa mat-prāptyā na bhavati | tatas tasmād gṛhān gṛha-sadṛśān kuñjān prati yāta praviśata | paryudāso'tra nañ iti | tad evaṃ śrī-kṛṣṇa-vākyasya prārthanā-rūpo'rtho vyākhyātaḥ | arthāntaraṃ tu prasiddham | tatra putrā iti saparihāsa-doṣodgāreṇāpi pratyākhyānam | atha tādṛśa-kṛṣṇa-vākya-śravaṇānantaraṃ tāsām avasthā-varṇanam iti vipriyam ākarṇya [BhP 10.29.28] ity-ādibhis tribhiḥ | artha-dvitayasyaiva tarkeṇa tad-abhiprāya-niścayābhāvād utkaṇṭhāsvyābhāvyena pratyākhyānasyaiva suṣṭhu sphuritatvāt tad-vākyasya vipriyatvaṃ tāsāṃ viṣādādikaṃ ca | tatrobhayatrāpi cintāyā yuktatvāt mukha-namanādi-ceṣṭāsv api na rasa-bhaṅgaḥ | padā bhrū-lekhanaṃ cātra nāyikayā svayam abhiyoge'py uktam asti | atha tāsām api tad-anurūpaṃ vākyaṃ maivaṃ [BhP 10.29.31] ity ādi | meti tat- prārthanā-nirākaraṇe sarva-viṣayān pati-putrādīn santyajya yās tava pāda- mūlaṃ bhaktās tā eva duravagrahaṃ nirargalaṃ yathā syāt tathā bhajasva | pāda-mūlam iti tāsu nijotkarṣa-khyāpanam | asmān punar atathābhūtān ā samyag darśana-prasaṅgādiṣv api tyaja | tatrānyāsāṃ bhajane sveṣāṃ tyāge ca sad-ācāraṃ dṛṣṭāntayati deva iti | sa hi tyakta-viṣaya-karmāditayā svaṃ bhajato mumukṣūn eva bhajati nānyān iti | atha śāstrārtha-dvārā tad-upadeśaṃ nirākurvanti yat paty-apatya [BhP 10.29.32] iti | svadharmaḥ suṣṭhu adharmaḥ | dharma-videti sopahāsam | uktaṃ chalena pratipāditam | bhartuḥ śuśrūṣaṇam ity ādāv anyathā- yojanābhiprāyāt | etad adharma-nirākaraṇopadeśa-vākyam | tat-pade upadeṣṭari īśe svatantrācāre tvayy evāstu tvam evādharmān nivartasva ity arthaḥ | tato yuṣmākaṃ kim ity ata āhuḥ preṣṭha iti | bandhur ātmā sundara- svabhāvo bhavān prāṇi-mātrāṇāṃ kila preṣṭhaḥ | tatas tenaiva sarve vayaḥ maṅgalinaḥ syāmety arthaḥ | athavā mad-abhisnehād ity ādikaṃ nirākurvanti kurvanti hi [BhP 10.29.33] iti | ārtiṃ dyanti chindanti iti tādṛśaiḥ patyādibhir hetu-bhūtaiḥ sve (page 133) ātmani dehādau nitya-priye sati yāḥ kuśalā bhavanti tāḥ kiṃ tvayi ratiṃ kānta-bhāvaṃ kurvanti api tu naivety arthaḥ | tat tasmāt no'smabhyaṃ prasīda imaṃ durāgrahaṃ tyajety arthaḥ | tatra varadeśvareti sopalambhaṃ sambodhanam | eṣa eva varo'smabhyaṃ dīyatām iti bodhakam | tad eva vyañjayanti tvayi cirād dhṛtā avasthitā yā āśā tṛṣṇā tāṃ vyāpya vayaṃ mā sma mā bhavāma | tasyāṃ tvan-manaḥ-sthitāyāṃ tṛṣṇāyāṃ vayam udāsīnā eva bhavāma ity arthaḥ | tatas tāṃ chindyā iti | aravinda-netreti | etādṛśe'pi netre kauṭilyaṃ na yuktam iti bhāvaḥ | mā smety aster mā-yoge laṅi rūpam | āśāyāḥ karmatvaṃ ca go-doham astītivat | śravaṇād darśanād ity ādi-sūcitaṃ nija-bhāva-janmāpalapanti cittam [BhP 10.29.34] iti | no'smākaṃ cittaṃ sukha eva vartate na tu bhavatā tasmād apahṛtam | yasmāg gṛheṣu nirviśati | tatra cihnaṃ karāv api gṛha-kṛtyārthaṃ nirviśata iti | yad uktaṃ sumadhyamā iti tatrāhuḥ pādau kathaṃ tava pāda-mūlāt padam api na calataḥ | tataḥ kathaṃ vrajaṃ na yāmaḥ, api tu yāma evety arthaḥ | yat tūktaṃ vrajaṃ prati na yāta kiṃ tv ihaiva sthīyatām iti tatrāhuḥ karavāma kiṃ veti | agṛhān pratiyāteti satṛṣṇaṃ yad uktaṃ tatrāhuḥ siñca [BhP 10.29.35] iti | aṅga, he kāmuka, no'smākaṃ svābhāvikāt hāsāvalokaka-sahitāt kala-gītāj jāto yas tava hṛc-chayāgnis taṃ tvad-adharāmṛta-pūrakeṇaiva siñca | asmadīyasya tasya kathañcid aprāpyatvād iti | anyo'pi rasa-lubdho lobhya-vastuno'prāptau nijauṣṭham eva leḍhīti narma ca vyañjitam | tatra hetum āha no iti | dhatte padaṃ tvam avitā yadi vighna-mūrdhni [BhP 10.4.10] ity-ādivat atra cec chabdo'pi niścaye | tataś ca yasmāt niścitam eva vayaṃ te tava virahajāgny-upayukta-dehā no bhavāmaḥ | tato dhyāne viṣaye'pi tava padayoḥ padavīm api na yāmaḥ na spṛśāmaḥ | sakhe iti sambodhya prācīna-mitho-bālya-krīḍā-gata-sauhṛdya-prakaṭanena nija-vacasa ārjavaṃ prakaṭitavatyaḥ | nanu sakhyena bālya-krīḍāyām api sparśādikaṃ jātam evāsti tarhi katham aho idānīm udāsīnāḥ stha | tatrāhuḥ yarhi [BhP 10.29.36] iti | he ambujākṣa araṇya-janāḥ paśu-pakṣy-ādayas teṣāṃ priyasya bālya-bhāvena tair eva kṛta- maitrasya tava yarhi yadā kvacid api ramāyā ramaṇyā dattāvasaraṃ pāda- talaṃ jātaṃ, tad-anugatāv unmukhaṃ babhūvety arthaḥ | tat-prabhṛty eva vayaṃ tad api nāsprākṣma na spṛṣṭavatyaḥ | kim utānyad aṅgam | tad evaṃ nija- dāḍhyenaiva pūrvaṃ tvayābhiramitāḥ kārita-bālya-krīḍā api vayam adhunā añjasaḥ anāyāsena anyeṣāṃ guru-janādīnāṃ samakṣaṃ sthātuṃ pārayāmaḥ | bateti śaṅkāyām | anyathā tair api tyajyemahīti bhāvaḥ | atha prīyante mayi jantavaḥ ity atra kāminyo yūyaṃ kānta-bhāvātmakam eva snehaṃ kartum arhatheti yad abhipretaṃ tatra lakṣmy-ādi-rūpam udāharaṇam āśaṅkya pariharanti śrīr [BhP 10.29.37] iti | śrīr api vakṣasi tathā prasiddheḥ śrī-viṣṇor urasi padaṃ labdhvāpi yasya tava śrī-gokula-vṛndāvana-sthitaṃ padāmbuja-rajas tulasyā vṛndayā saha cakame | tvaj-janmata ārabhya nandasya vrajo ramākrīḍo babhūveti tulasī-lakṣaṇa-rūpāntarā vṛndā-devī vṛndāvane nitya-vāsam akarod iti ca muni-jana-prasiddheḥ | kathambhūtam api rajaś cakame | bhṛtyair vraja-sambandhibhir juṣṭaṃ śiro- dhāraṇādinopabhuktam api | sā tu kīdṛṅ-mahimāpi | yasyāḥ sva-viṣayaka- (page 134) kṛpā-vīkṣaṇe uta api | anya-surāṇāṃ tat-pārṣadādīnām api prayāsas tādṛśa-mahimāpi | vayaṃ ceti ca-śabdaḥ kāku-sūcakasyāpi-śabdasya samānārthaḥ | tato yathā śrīr yathā ca vṛndā tadvad vayam api mughdāḥ satyaḥ tasya tava pāda-rajaḥ prapannāḥ api tu naivety arthaḥ | prāktanaṃ vākyaṃ nigamayanti tan naḥ [BhP 10.29.38] iti | vṛjinārdaneti karmaṇy an eva | he sarva-duḥkha-nivāraka, tatas tasmāt no'smān prati prasīda imāṃ durdṛṣṭiṃ tyajety arthaḥ | nanu yūyam api gṛhādi- tyāgenātrāgatya tadvad eva mat-pāda-rajaḥ prapannāḥ tatrāhuḥ na te 'ṅghri- mūlam iti | tadvad asator visṛjya tvad-upāsanāśāḥ satyas tavāṅghri-mūlaṃ na prāptā api tu kautukenaiva jyotsnāyāṃ vṛndāvana-darśanārtham āgatā ity arthaḥ | atas tvadīya-tādṛśa-nirīkṣaṇa-jāta-tīvra-kāmena taptātmāno yās tāsām eva dāsyaṃ dehi na tu mādṛśīnām | atra ṣaṣṭhī cātyanta-dānābhāve sampradānatvaṃ na bhavatīti vivakṣayā | atas tad api dānaṃ gokule'smin nātisthirībhaviṣyatīti bhāvaḥ | puruṣa-bhūṣaṇeti sambodhanaṃ ca śliṣṭam | puruṣān gokula-gatān sakhi- janān eva bhūṣayati na tv adyāpi gokula-ramaṇīṃ kāñcid api | atas tādṛśa- taptātmāno'pi nāyikāḥ kalpanā-mātra-mayya iti bhāvaḥ | atra bhāvāntareṇāgati-sūcanāt dṛṣṭaṃ vanaṃ kusumitam [BhP 10.29.21] ity anena tad-bhāvoddīpanam api nādṛtam | atha śravaṇād [BhP 10.29.27] ity ādau darśanān mayi bhāvaḥ ity anena yan- nija-saundarya-balaṃ darśitaṃ tatrāhuḥ vīkṣya [BhP 10.29.39] iti | atrāpy antyaś ca-śabdaḥ kākvām | pūrvas tu tat-tad-ukta-samuccaye | etad api etac cāpi vilokya dāsyo bhavāma, api tu na sarvathaiva ity arthaḥ | nanu yady evaṃ dṛḍha-vratā bhavata tarhi katham ihaiva sarvāṃ rātriṃ na tiṣṭhathety āśaṅkya punaḥ sa-śaṅkam āhuḥ kā stry aṅga te [BhP 10.29.40] iti | yadyapy eva tathāpi aṅga he kala-padāyata-veṇu-gīta, he sammohita sammohanākhya-kāma-bāṇa-mohita, trilokyām eṣā kā strī yā te tvattaḥ sakāśāt ārya-caritāt sad-ācārād dhetor api na calet | astv asmākaṃ parama- sādhu-maryādā-vratānāṃ dūrato vārtā | tad evaṃ tataś calane hetuṃ sambodhana-dvayena guṇa-gataṃ bhāva-gataṃ ca tadīyaṃ doṣam uktvā rūpa-gataṃ cāhuḥ trailokyeti | tathā ārya-caritād eva hetor idaṃ ca rūpaṃ vilokya kā na calet | yat yasmāt go-dvijeti | sundarīṇāṃ sundara-para-puruṣa-nikaṭa-sthitir hi bāḍhaṃ loka-vigānāya syād iti | rajany eṣā [BhP 10.29.19] ity ādau iha vīrasya mama sannidhau stheyam ity atra balākāram apy āśaṅkya sastutikam iva prārthayante vyaktaṃ bhavān [BhP 10.29.41] iti | yasmād īdṛśo jātas tasmāt he ārta-bandho dharma-cyuti- bhayato'pi vraja-janāṃs trāyamāṇa, kiṅkarīṇāṃ gṛha-dāsīnām api bhavad- darśana-jātakām atapteṣv api staneṣu kara-paṅkajaṃ no nidhehi nārpaya | astu tāvat stanānāṃ vārtā tāsāṃ śiraḥsu ca mā nidhehi | tad evaṃ sati mādṛśīnāṃ tu sat-kula-jātānāṃ parama-satīnāṃ tat-tad-vārtāṃ manasāpi na nidhehīti bhāvaḥ | tad evaṃ śrī-kṛṣṇa-prārthanā-pratyākhyāna- rūpo'rtho vyākhyātaḥ | svayaṃ dūtya-viśeṣeṇa prārthanā-rūpo vyaṅgo'rthaś ca prāyaḥ prasiddha eva | tatra dharma-śāstropadeśa-balena yat paty-ādīnām anuvṛtter nityatvaṃ śrī-bhagavatā sthāpitaṃ jñāna-śāstram ālambya tan nirākartuṃ pratibhāva-calanenaiva tasya paramātma-tattvaṃ kalpayantyaḥ sarvopadeśānāṃ tad-anugatāv eva tātparyaṃ sthāpayanti yat-paty-apatya [BhP 10.29.32] iti | etat svadharmopadeśa-vākyaṃ sarvopadeśa-(page 135)-vākyānāṃ tātparyāspade tvayy evāstu | tvad-bhajana eva paryavasyatv ity arthaḥ | katham ahaṃ tad-āspadam | tatrāhuḥ - tvam ātmā paramātmeti | tataḥ tam etaṃ vedānuvacanena brāhmaṇā vividiṣanti [BAU 4.4.22] ity-ādi-śāstra-balena tvam eva tad-āspadam ity arthaḥ | atha mama paramātmatvam api kutaḥ ? tatra sa-pratibham āhuḥ kila prasiddhau tanu-bhṛtāṃ preṣṭhaḥ nirupādhi-premāspadaṃ bandhur nirupādhi-hita-kārī ca bhavān iti | tac ca dvayaṃ paramātma-lakṣaṇatvena ātmanas tu kāmāya sarvaṃ priyaṃ bhavati [BAU 2.4.5] ity ādi-jñāna-śāstre prasiddham | tasmāt tvam eva paramātmeti siddham | tasmāt tvad- upāsanonmukhānām asmākaṃ brāhmaṇo nirvedam āyāt, nāsty akṛtaḥ kṛtena [MuṇḍakaU 1.2.12] iti balavattara-jñāna-śāstropadeśena svadharma- parityāge'pi na doṣa iti bhāvaḥ | tāsāṃ tad-aiśvarya-jñānaṃ ca tan- mādhuryānubhavātiśayenodetuṃ na śaknotīti pūrvam eva darśitam | tatra ca viśeṣataḥ sad-ācāraṃ pramāṇayanti kurvanti hi [BhP 10.29.33] iti | kuśalāḥ sārāsāra-vidvaṃsaḥ santaḥ | hi prasiddhau | viśeṣata ity arthaḥ | sva ātmani paramātmanīti pūrvābhiprāyeṇa | sve ātmani antaḥkaraṇe nitya- priyatvenānubhūyamāno yas tvaṃ tasmiṃs tvayīty arthaḥ | ity abhiprāyeṇavā | yasmāt te caivambhūte tvayy eva ratiṃ kurvanti na tu dharmādau tad-dhetau gṛhādau vā | tasmād asmākaṃ paty-ādibhiḥ kim ? yarhy ambujākṣa [BhP 10.29.36] ity ādiṣu ramādi-śabdāḥ śrīr yat-padāmbujety ādivad eva vyākhyeyāḥ | iti vācikānubhāveṣu saṃlāpa-vyākhyā | || 10.29 || śrī-śukaḥ || 332 ||
English translation
English witness · section(s) 300
Anuccheda 300
Then it is said in srimad-Bhagavatam (10.33.25):
evam sasankamsu-virajita nisah sa satya-kamo 'nuratabala-ganah siseva atmany avaruddha-sauratah sarvah sarat-kavya-katha-rasasrayah
"Although the gopis were firmly attached to Lord Krsna, whose desires are always fulfilled, the Lord was not internally affected by any mundane sex desire. Still, to perform His pastimes the Lord took advantage of all those moonlit autumn nights, which inspire poetic descriptions of transcendental affairs."
In this verse the word "evam" means "as was previously described", "anuratabala-ganah" means the gopis who loved Krsna eternally", "sah" means "sri Krsnacandra", "atmany avaruddha-sauratah" means "whose thoughts were filled with flirting and various amorous pastimes", "satya-kamah" means whose love is never wrong", "sarat-kavya-katha- rasasrayah" means "nectar poems in relation to autumn", "sarvah" means "them all", and "siseve" means "He utilized". The wird "sarat" here may also mean "for an entire year". The word sasankamsu-virajita" (moonlit nights) further describes this pastime. The Lord's amorous pastimes are also seen in the following owrds of srimad-Bhagavatam (10.60.58):
evam saurata-samlapaih. . .
"And so the self-satisfied Supreme Lord of the universe enjoyedwith the goddess of fortune, engaging her in lovers' talks and thus imitating the ways of human society."
This verse describes Lord Krsna's pastimes of joking with Rukmini. The word "saurata" here has the same meaning it had in srimad-Bhagavatam 10.33.25. srimad-Bhagavatam 10.33.25 was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §333 · English §301
Source[३३३] सन्देशस् तु प्रोषितस्य स्व-वार्ता-प्रेषणं भवेत् [उन् ११.९३] । स यथा - हे नाथ हे रमा-नाथ व्रज-नाथार्ति-नाशन । मग्नम् उद्धर गोविन्द गोकुलं वृजिनार्णवात् ॥ [भ्प् १०.४७.५२]
[333] sandeśas tu proṣitasya sva-vārtā-preṣaṇaṃ bhavet [UN 11.93] | sa yathā - he nātha he ramā-nātha vraja-nāthārti-nāśana | magnam uddhara govinda gokulaṃ vṛjinārṇavāt || [BhP 10.47.52]
English translation
English witness · section(s) 301
Anuccheda 301
In the matter of His relationship with the gopis Lord Krsna Himself declares in srimad-Bhagavatam (10.32.22):
na paraye 'ham. . .
"I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation."
Lord Krsna's separation from the gopis when He went to live in a faraway place is described in these words of srimad- Bhagavatam (10.46.1-4):
vrsninam pravaro mantri krsnasya dayitah sakha sisyo brhaspateh saksad uddhavo buddhi-sattamah
"The supremely intelligent Uddhava was the best counselor of the Vrsni dynasty, a beloved friend of Lord sri Krsna, and a direct disciple of Brhaspati.
tam aha bhagavan prestham bhaktam ekantinam kvacit grhitva panina panim prapannarti-haro harih
"The Supreme Lord Hari, who relieves the distress of all who surrender to Him, once took the hand of His fully devoted, dearmost friend Uddhava and addressed him as follows.
gacchoddhava vrajam saumya pitror nau pritim avaha gopinam mad-viyogadhim mat-sandesair vimocaya
"Dear gentle Uddhava, go to Vraja and give pleasure to Our parents. And also relieve the gopis, suffering in separation from Me, by giving them My message.
ta man-manaska mat-prana mad-arthe tyakta-daihikah
"The minds of those gopis are always absorbed in Me, and their very lives are ever devoted to Me. For My sake they have abandoned everything related to their bodies."
This pastime is also described in the Skanda Purana, Prahlada-samhita, Dvaraka-mahatmya, where sriman Uddhava tells the gopis:
bhagavan api dasarhah kandarpa-sara-piditah na bhunkte na svapiti ca cintayan vo hy ahar-nisam
"Wounded by Kamadeva's arrow, Lord Krsna thinks of you gopis day and night. He neither eats nor sleeps."
Most of the princesses married by Lord Krsna had previously been gopis in Vraja. As time passed in separation from Krsna, they became those princesses to save themselves from committing suicide in despair. This is described in the following words of Padma Purana:
kaisora gopa-kanyas ta yauvane raja-kanyakah
"The girls who in the beginning of their youth had been gopis at the later stage of their youth became princesses."
That the Lord's beloveds are inclined to commit suicide rather than live without Lord Krsna is seen in these words spoken by Queen Rukmini in srimad-Bhagavatam (10.52.43):
yarhy ambujaksa na labheya bhavat-prasadam jahyam asun vrata-krsan sata-janmabhih syat
"O lotus-eyed one, if I cannot obtain Your mercy, I shall simply give up my vital force, which will have become weak from severe penances I will perform. Then, after hundreds of lifetimes of endeavor, I may obtain Your mercy."
Prīti · Sanskrit §334–335 · English §302
Source[३३४] अन्यार्थ-कथनं यत् तु सोऽपदेश इतीरितः [उन् ११.९७] । स यथा-निःस्वं त्यजन्ति गणिकाः [भ्प् १०.४७.७८] इत्य् आदि जारा भुक्ता रतां स्त्रियम् इत्य् अन्तम् । स्पष्टम् । ॥ १०.४७ ॥ श्री-गोप्य उद्धवम् ॥ ३३४ ॥ [३३५] यत् तु शिक्षार्थ-वचनम् उपदेशः स उच्यते [उन् ११.९९] । स यथा बलदेवागमने- किं नस् तत्-कथया गोप्यः कथाः कथयतापराः । यात्य् अस्माभिर् विना कालो यदि तस्य तथैव नः ॥ [भ्प् १०.६५.१४] स्पष्टम् । ॥ १०.६५ ॥ ताः ॥ ३३५ ॥
[334] anyārtha-kathanaṃ yat tu so'padeśa itīritaḥ [UN 11.97] | sa yathā-niḥsvaṃ tyajanti gaṇikāḥ [BhP 10.47.78] ity ādi jārā bhuktā ratāṃ striyam ity antam | spaṣṭam | || 10.47 || śrī-gopya uddhavam || 334 || [335] yat tu śikṣārtha-vacanam upadeśaḥ sa ucyate [UN 11.99] | sa yathā baladevāgamane- kiṃ nas tat-kathayā gopyaḥ kathāḥ kathayatāparāḥ | yāty asmābhir vinā kālo yadi tasya tathaiva naḥ || [BhP 10.65.14] spaṣṭam | || 10.65 || tāḥ || 335 ||
English translation
English witness · section(s) 302
Anuccheda 302
Amongst the uddipanas is Lord Krsna's caste status. Lord Krsna's caste as a gopa is described in these words of srimad- Bhagavatam (10.35.14):
vividha-gopa-caranesu vidagdho venu-vadya urudha. . .
"O pious mother Yasoda, your son, who is expert in all the arts of herding cows, has invented many new styles of flute- playing. When He takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahma, Siva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts."
The meaning of this verse is clear. This verse was spoken by the goddesslike gopis of Vraja.