Sections 336–346

English witness · section(s) 303

Anuccheda 303

Lord Krsna's caste as one of the Yadavas, a ksatriya, is seen in these words of srimad-Bhagavatam (10.90.20):

megha srimams tvam asi dayito yadavendrasya nunam. . .

"O revered cloud, you are indeed dear to the chief of the Yadus, who bears the mark of srivatsa. Like us, you are bound to Him by love and are meditating upon Him. Your heart is distraught with great eagerness, as our hearts are, and as you remember Him again and again you shed a torrent of tears. Association with Krsna brings such misery!"

The meaning of this verse is clear. This verse was spoken by the Lord's queens.

English witness · section(s) 304

Anuccheda 304

Now Lord Krsna's activities (kriya) will be considered. The Lord's activities are of two kinds: 1. bhava-sambandhini (activities of love), and 2. svabhavika-vinodamaya (pastimes that come from His own nature). The first of these two kinds of activities (activities of love) is described in these words of srimad-Bhagavatam (10.29.4):

nisamya gitam tad ananga-vardhanam. . .

"When the young women of Vrndavana heard Krsna's flute song, which arouses romantic feelings, their minds were captivated by the Lord. They went to where their lover waited, each unknown to the others, moving so quickly that their earrings swung back and forth."

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

English witness · section(s) 305

Anuccheda 305

The second of these two kinds of activities (pastiems that come from His own nature) is described in these words of srimad- Bhagavatam (10.35.2):

vama-bahu-krta-vama-kapolo valgita-bhrur adhararpita-venum. . .

"When Mukunda vibrates the flute He has placed to His lips, stopping its holes with His tender fingers, He rests His left cheek on His left arm and makes His eyebrows dance. At that time the demigoddesses traveling in the sky with their husbands, the Siddhas, become amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit of lusty desires, and in their distress they are unaware that the belts of their garments are loosening."

The meaning of this verse is clear. This verse was spoken by the goddesslike gopis of Vraja.

English witness · section(s) 306

Anuccheda 306

These activities are also seen in the following words of srimad-Bhagavatam (10.35.14):

vividha-gopa-caranesu. . .

"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."

Now the Lord's paraphernalia (dravya) will be considered. Amongst them are the Lord's beloveds, who are described in these words of srimad-Bhagavatam (10.22.6):

usasy utthaya gotraih svair anyonyabaddha-bahavah krsnam uccair jagur yantyah kalindyam snatum anvaham

"Each day they rose at dawn. Calling out to one another by name, they all held hands and loudly sang the glories of Krsna while going to the Kalindi to take their bath."

In this verse the word "gotraih" means in various groups". This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 307–312

Anuccheda 307

The Lord's beloveds are also described in these words of srimad-Bhagavatam (10.21.3):

tad vraja-striya asrutya. . .sva-sakhibhyo 'nvavarnayan

"When the young ladies in the cowherd village of Vraja heard the song of Krsna's flute, which arouses the influence of Cupid, some of them privately began describing Krsna's qualities to their intimate friends."

The Lord's personal associates (parikara) are described in these words of srimad-Bhagavatam (10.47.1):

tam viksya krsnanucaram vraja-striyah. . .

"The young women of Vraja becamne astonished upon seeing Lord Krsna's servant, who had long arms, whose eyes resembled a newly grown lotus, who wore a yellow garment and a lotus garland, and whose lotuslike face glowed with brightly polished earrings. `Who is this handsome man?', the gopis asked. `Where has he come from, and whom does he serve? He's wearing Krsna's clothes and ornaments!' Saying this, the gs eagerly crowded around Uddhava, whose shelter was the lotus feet of Lord Uttamahsloka, sri Krsna."

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

Anucchedas 308 and 309

Lord Krsna's ornaments (mandana) are described in these words of srimad-Bhagavatam (10.21.17):

purnah pulindya urugaya-padabja-raga-sri-kunkumena dayita. . .

"The aborigine women of the Vrndavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder. Endowed with the color of Krsna's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aborigine women smear it on their faces and breasts, they give up all their anxiety."

Lord Krsna's flute is described in these words of srimad- Bhagavatam (10.21.9):

gopyah kim acarad ayam kusalam sma venuh. . .

"My dear gopis, what auspicious activities must the flute have performed to enjoy the nectar of Krsna's lips independently and leave only a taste for us gopis, for whom that nectar is actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body."

The meaning of this verse is clear. This verse was spoken by the gopis.

Anucchedas 310-312

The auspicious marks on Lord Krsna's feet are described in these words of srimad-Bhagavatam (10.30.25):

padani vyaktam etani nanda-sunor mahatmanah

"The marks of a flag, lotus, thunderbolt, elephant goad, barleycorn and so forth on these footprints clearly distinguish them as belonging to that great soul, the son of Nanda Maharaja."

The dust from Lord Krsna's feet is described in these words of srimad-Bhagavatam (10.30.29):

dhanya aho ami alyo govindanghry-abja-renavah yan brahmesau rama devi dadhur murdhny agha-nuttaye

"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."

This kind of ecstatic love (prema) for Lord Krsna is the most exalted (utkarsa) love. Love mixed with awareness of Lord Krsna's power and opulence (aisvarya-jnana) is not the most exalted. This most exalted love enables one to directly see the most exalted object (visaya) of love. Maharaja Bharata, who had fallen in love with a deer, praised the earth's good fortune for having been touched by the deer's hhofs. He said in srimad- Bhagavatam (3.8.23):

kim va are acaritam tapas tapasvinyanaya yad iyam avanih. . .

"O unfortunate Bharata, your austerities and penances are very insignificant compared to the penance and austerity undergone by this earth planet. Due to the earth's severe penances, the footprints of this deer, which are small, beautiful, most auspicious, and soft are impressed on the surface of this most fortunate planet."

In a similar way the earth is also praised in these words of srimad-Bhagavatam (10.30.10):

kim te krtam ksiti tapo bata kesavanghri- sparsotsavotpulakitanga-ruhair vibhasi apy anghri-sambhava urukrama-vikramad va aho varaha-vapusah parirambhanena

"O mother earth, what austerity did you perform to attain the touch of Lord Kesava's lotus feet, which has brought you such great joy that your bodily hairs are standing on end? You appear very beautiful in this condition. Was it during the Lord's current appearance that you acquired this ecstatic symptom, or was it perhaps much earlier, when He stepped upon you in His form of the dwarf Vamanadeva, or even earlier, when He embraced you in His form of the boar Varahadeva?"

In the first half of this verse the glory of Lord Krsna's sweetness is described. In the second half of this verse the lesser nature of the sweetness present in the Lord's other forms is described. In this verse the word "api" means whether?" This verse asks: "Did you attain this ecstatic joy from the touch of the Lord's feet when the Lord stepped upon you in His form of the dwarf Varahadeva?" Here the word "aho" is used to introduce a different idea, the idea expressed in these words: "Did you attain this ecstatic joy from the touch of the Lord's feet when He embraced you in His form of the boar Vamanadeva?" The implied answer to these two rhetorical questions is: "Certainly not. Certainly not." An obscure definition of the word "api" is "butter". Interpreted in this way, the passage becomes: "filled with bliss by the touch of the Lord's feet, the earth became soft like butter". This verse was spoken by the gopis.

English witness · section(s) 313

Anuccheda 313

The marks left by the Lord's nails is described in these words of srimad-Bhagavatam (10.30.13):

prcchatema lata bahun. . .

"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."

Also included here are Vrndavana forest, the Yamuna, and other places of Lord Krsna's pastimes. Now the different times of Lord Krsna's rasa-dance festival and other pastimes will be considered. The tiem of the rasa-dance pastime is described in these words of srimad-Bhagavatam (10.47.43):

tah kim nisah smarati yasu. . .

"Does He recall those nights in the Vrndavana forest, lovely with lotus, jasmine, and the bright moon? As we glorified His charming pastimes, He enjoyed with us, His beloved girlfriends, in the circle of the rasa dance, which resounded with the music of ankle bells."

The meaning of this verse is clear this verse was spoken by the gopis.

English witness · section(s) 314

Anuccheda 314

Thus the Lord's transcendental qualities and other features are indluded among the uddipanas. Because the Lord's beloveds are diligently engaged in His service, the qualities of the Lord's beloveds are also included among the uddipanas. Thus the Lord's qualities and His belovweds' qualities are both includedamong the uddipanas. Now the anubhavas will be considered. Examples of the anubhavas for Kubja and other like beloveds of the Lord are seen in these words of srimad-Bhagavatam (10.48.5):

sa majjanalepa-dukula-bhusana- srag-gandha-tambula-sudhasavadibhih prasadhitatmopasasara madhavam

"Trivakra (Kubja) prepared herself by bathing, anointing her body, and dressing in fine garments, by putting on jewelry, garlands, and perfume, and also by chewing betelnut, drinking fragrant liquor, and so on. She then approached Lord Madhava with shy, playful smiles and coquettish glances."

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

English witness · section(s) 315–317

Anuccheda 315

Examples of the anubhavas for Lord Krsna's queens are seen in these words of srimad-Bhagavatam (10.59.44-45):

ittham rama-patim avapya. . .

"Thus those women obtained as their husband the husband of the goddess of fortune, although even great demigods like Brahma do not know how to approach Him. With ever- increasing pleasure they experienced loving attraction for Him, exchanged smiling glances with Him and reciprocated with Him in ever-fresh intimacy, replete with joking and feminine shyness. "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, worshipping Him with excellent paraphernalia, bathing and massaging His feet, givin 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."

Examples of anubhavas for the goddesslike gopis of Vraja are seen in these words of srimad-Bhagavatam (10.47.61):

asam aho. . .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, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their feet."

Examples of anubhavas for the gopis are also seen in these words of srimad-Bhagavatam (10.15.42-43):

tam gorajas-churita-kuntala-baddha-barha- vanya-prasuna-rucireksana-caru-hasam venum kvanantam anugair upagita-kirtim gopyo didrksita-drso 'bhyagaman sametah

"Lord Krsna's hair, powdered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon His flute while His companions chanted His glories. The gopis, all together, came forward to meet Him, their eyes very eager to see Him.

pitva mukunda-mukha-saragham aksi-bhrngais tapam jahur viraha jam vraja-yosito 'hni tat sat-krtim samadhigamya vivesa gostham savrida-hasa-vinayam yad apanga-moksam

"With their beelike eyes, the women of Vrndavana drank the honey of the beautiful face of Lord Mukunda, and thus they gave up the distress they had felt during the day because of separation from Him. The young Vrndavana ladies cast sidelong glances at the Lord - glances filled with bashfulness, laughter and submission - and Sri Krsna, completely accepting these glances as a proper offering of respect, entered the cowherd village."

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

Anucchedas 316 and 317

The anubhavas of the Lord's beloveds are of four kinds: 1. udbhasvara (bodily luster), 2. sattvika (nature), 3. alankara (ornaments), and 4. vacika (speech). The udbhasvara-anubhavas are described in these words of Ujjvala-nilamani, Anubhava- prakarana, Text 63:

nivy-uttariya-dhammilla- sramsanam gatra-motanam jrmbha ghranasya phullatvam nisvasadyas ca te matah

"Included amongst the udbhasvaras are: 1. loosening of the tight belt, 2. loosening of the bodice, 3. loosening of the braids, 4. crushing of the limbs, 5. yawning, 6. expansion of the notrils, and 7. sighing."

The udbhasvara-anubhavas are also described in these words of srimad-Bhagavatam (10.33.17):

tad-anga-sanga-pramudakulendriyah kesan dukulam kuca-pattikam va nanjah prativyodhum alam vraja-striyo visrasta-malabharanah kurudvaha

"Their senses overwhelmed by the joy of having His physical association, the gopis could not prevent their hair, their dresses and the cloths covering their breasts from becoming disheveled. Their garlands and ornaments scattered, O hero of the Kuru dynasty."

The sattvika-anubhavas are described in these words of srimad-Bhagavatam (10.33.11):

tatraikamsa-gatam bahum krsnasyotpala-saurabham candanaliptam aghraya hrsta-roma cucumba ha

"Upon the shoulder of one gopi Krsna placed His arm, whose natural blue-lotus fragrance was mixed with that of the sandalwood pulp anointing it. As the gopi relished that fragrance, her bodily hair stood on end in jubilation, and she kissed His arm."

The meaning of these verses is clear. The two srimad- Bhagavatam verses were spoken by srila sukadeva Gosvami.

English witness · section(s) 318

Anuccheda 318

The alankara-anubhavas are 20 in number. Of these the three manifesated on the bodily limbs (angaja) are: 1. bhava, 2. hava, and 3. hela. The seven manifested wityhout any effort (ayatnaja) include: 1. sobha, 2. madhurya, 3. pragalbhya, 4. audarya, 5. dhairya (the remaining two are kanti and dipti). The ten manifested from the lover's own nature are: 1. lila, 2. vilasa, 3. vicchitti, 4. kilakincita, 5. vibhrama, 6. vibboka, 7. lalita, 8. kuttamita, 9. mottayita, and 10. vikrta. Bhava is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 6:

nirvikaratmake citte bhavah prathama-vikriya

"The first stage of anubhava is called bhava. In that stage the external ecstatic symptoms are absent."

Bhava is seen in these words of srimad-Bhagavatam (10.29.34):

cittam sukhena bhavatapahrtam grhesu. . .

"Until today our minds were absorbed in household affairs, but You easily stole both our minds and our hands away from our housework. Now our feet won't move one step from Your lotus feet. How can we go back to Vraja? What would we do there?"

The meaning of this vrerse is clear. This verse was spoken by the gopis.

English witness · section(s) 319–321

Anuccheda 319

Hava is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 9:

griva-recaka-samyukto bhru-netradi-vikasa-krt bhavad isat-prakaso yah sa hava iti kathyate

"When there is a slight manifestation of ecstatic symptoms, when the neck becomes titled, and the eyebrows, eyes, and other bodily features blossom with happiness, that stage is called hava."

Hava is seen in the following words spoken by Queen Laksmana describing her svayamvara (srimad-Bhagavatam 10.83.29):

unniya vaktram uru-kuntala-kundala-tvid- ganda-sthalam sisira-hasa-kataksa-moksaih rajno niriksya paritah sanakair murarer amse 'nurakta-hrdaya nidadhe sva-malam

"I lifted my face, which was encircled by abundant locks and effulgent from the glow of my earrings reflected from my cheeks. Smiling cooly, I glanced about. Then, looking around at all the kings, I slowly placed the necklace on the shoulder of Murari, who had captured my heart."

Had this passage been in prose, the order of the words would have been: "vaktram unniya rajnah parito niriksya sisira-hasa-kataksa-moksair murarer amse malam sanakair nidadhe." Here the word "sanakaih" (slowly) shows that her neck was, for a moment, titled out of shyness. This is an example of tilting the neck (griva-recaka) a manifestation of hava. This verse was spoken by Queen Laksmana.

Anucchedas 320 and 321

Hela is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 11:

hava eva bhaved dhela vyaktah srngara-sucakah

"After hava is the stage hela, which is the harbinger of amorous pastimes."

sobha is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 13:

sa sobha rupa-bhogadyair yat syad anga-vibhusanam

"In the state called sobha the body is decorated with various symptoms of conjugal enjoyment."

sobha is 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."

sobha is also seen in these words of srimad-Bhagavatam (10.33.21-22):

gopyah sphurat-purata-kundala. . .

"The gopis honored their hero with smiling glances sweetened by the beauty of their cheeks and the effulgence of their curly locks and glittering golden earrings. Overjoyed from the touch of His fingernails, they chanted the glories of His all-auspicious transcendental pastimes. "Lord Krsna's garland had been crushed during His conjugal dalliance with the gopis and colored vermillion by the kunkuma powder on their breasts. To dispel the fatigue of the gopis, Krsna enetred the water of the Yamuna, followed siftly by bees who were singing like the best of the Gandharvas. He appeared like a lordly elephant entering the water to relax in the company of his consorts. Indeed, the Lord had transgressed all worldly and Vedic morality just as a powerful elephant might break the dikes in a paddy field."

Madhurya is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 17:

madhuryam nama cestanam sarvavasthasu caruta

"When all activities are naturally charming and graceful, that is called madhurya."

Madhurya is seen in these words of srimad-Bhagavatam (10.33.10):

kacid rasa-parisranta parsva-sthasya gada-bhrtah jagraha bahuna skandham slathad-valaya-mallika

"When one gopi grew tired from the rasa dance, She turned to Krsna, standing at Her side holding a baton, and grasped His shoulder with Her arm. The dancing had loosened Her bracelets and the flowers in Her hair."

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