Sections 347–358

English witness · section(s) 322

Anuccheda 322

Pragalbhya is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 19:

nihsankatvam prayogesu budhair ukta pragalbhata

"Complete lack of snyness in the course of amorous pastimes is called pragalbhya by the wise." Pragalbhya is seen in these words of srimad-Bhagavatam (10.33.11):

tatraikamsa-gatam bahum. . .

"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."

Audarya is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 20:

audaryam vinayam prahuh sarvavastha-gatam budhah

"When one is always humble in all situations, this quality is called audarya by the wise."

Audarya is seen in these words of srimad-Bhagavatam (10.30.40):

ha natha ramana prestha. . .

"O master! My lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor servant!"

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

English witness · section(s) 323–325

Anuccheda 323

Audarya is also seen in these words of srimad-Bhagavatam (10.47.21):

api bata madhu-puryam. . .

"O Uddhava! It is indeed regrettable that Krsna resides in Mathura. Does He remember His father's household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand? "

Dhairya is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 23:

sthira cittonnatir ya tu tad dhairyam iti kirtyate

"When the mind is very steady, that state is called dhairya."

Dhairya is seen in these words of srimad-Bhagavatam (10.47.17):

mrgayur iva kapindram. . .dustyajas tat-katharthah

"Like a hunter He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-compexioned boy, even if we can't give up talking about Him."

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

Anucchedas 324 and 325

Kanti and Dipti are described in these words of Ujjvala-nilamani, Anubhava-prakarana, Texts 14 and 15:

sobhaiva kantir akhyata manmathapyayanojjvala

"When beauty increases amorous desire, this stage is called kanti."

kantir eva vayo-bhoga- desa-kala-gunadibhih uddipitati-vistaram prapta ced diptir ucyate

"If beauty is greatly increased by youthfulness, amorous enjoyment, place, time, various qualities, or other things, that condition of increased beauty is called dipti."

Lila is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 24:

priyanukaranam lila ramyair vesa-kriyadibhih

"Lila is the imitation of the charming apperance, activities, or other things of the beloved."

Lila is seen in these words of srimad-Bhagavatam (10.30.1- 2):

antarhite bhagavati. . .

"When Lord Krsna disappeared so suddenly, the gopis felt great sorrow at losing sight of Him, like a group of female elephants who have lost their mate."

gatyanuraga-smita. . .

"As the cowherd women remembered Lord Krsna, their hearts were overwhelmed by His movements and loving smiles, His playful glances and enchanting talks, and by the many other pastimes He would enjoy with them. Thus absorbed in thoughts of Krsna, the Lord of Rama, the gopis began acting out His various transcendental pastimes."

The pastimes the gopis had enjoyed with Krsna are seen in these words of srimad-Bhagavatam (10.29.46):

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."

As the gopis imitated Lord Krsna's pastimes in their ecstasy of lila-anubhava, they acted as if they were not different from Lord Krsna. This is seen in the following words of srimad- Bhagavatam (10.30.3):

gati-smita-preksana-bhasanadisu. . .

"Because the beloved gopis were absorbed in thoughts of their beloved Krsna, their bodies imitated His way of moving and smiling, His way of beholding them, His speech and His other distinctive features. Deeply immersed in thinking of Him and maddened by remembering His pastimes, they declared to one another, `I am Krsna!' "

As they imitated Lord Krsna's pastimes, the gopis' original nature became concealed. This is seen in the following words of srimad-Bhagavatam (10.30.20):

yatanty unnidadhe 'mbaram

" `Don't be afraid of the wind and rain,' said one gopi. `I will save you.' And with that she lifted her shawl above her head."

Overcome with ecstatic love, the gopis passed the time in this way, imitating Lord Krsna's pastimes. However, they did not imitate all of Lord Krsna's pastimes. They imitated His childhood pastimes and some other pastimes, but they did not imitate His pastimes in srngara-rasa. The gs imitated Lord Krsna's pastimes with Putana and other enemies and they also imitated Lord Krsna's pastimes with His mother and His other loving associates. To increase their love for Lord Krsna, they passed the time in separation from Him by artifically acting out His pastimes. They did not believe that they were truly Lord Krsna. Here some philosophers say: "When they were remembering the pastime of killing Putana, some gopis played the role of Putana. Even though it was only play-acting, the other gopis became fearful for child Krsna's welfare. Even in the ordinary affairs of this world an expert actor playing the role of a ferocious tiger may bring a moment's fear to his audience. In this way, by feeling fear for Lord Krsna's safety in the course of this play-acting, the gopis felt their love for Lord Krsna increase. Also, the gopi playing the role of Putana did not feel hatred for Lord Krsna. In these pastimes of play-acting the gopis aways felt love for Lord Krsna. In these pastimes the gopis also assumed the role of Mother Yasoda. An example of this is seen in these words of srimad-Bhagavatam (10.30.23):

baddhanyaya sraja kacit. . .

"One gopi tied up her slender companion with a flower garland and said, `Now I will bind this boy who has broken the butter pots and stolen the butter.' The second gopi then covered her face and beautiful eyes, pretending to be afraid."

In this way they meditated on Lord Krsna's Damodara pastimes, pastimes described in these words of srimad-Bhagavatam (1.8.31):

vaktram niniya bhaya-bhavanaya sthitasya. . .

"My dear Krsna, Yasoda took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me."

In these words child Krsna's fear of Mother Yasoda is described. The gopis imitated this pastime and Lord Krsna's other childhood pastimes. One gopi, playing the part of Mother Yasoda, tied up another gopi, who was playing the part of child Krsna. As was said before, in the course of these pastimes of play-acting the gopis always felt love for Lord Krsna. In these pastimes the gopis always took dhelter of their natural love for Lord Krsna. Even though one gopi played the role of Mother Yasoda and another gopi played the role of child Krsna, their original love for Lord Krsna in srngara-rasa remained unchanged. srimad-Bhagavatam 10.30.3 quoted in this anuccheda was spoken by srila sukadeva Gosvami.

English witness · section(s) 326

Anuccheda 326

Vilasa-anubhava is described in these words of Ujjvala- nilamani, Anubhava-prakarana, Text 27:

gati-sthanasanadinam mukha-netradi-karmanam tat-kalikam tu vaisistyam vilasah priya-sangajam

"The graceful gestures of the face, eyes, and other parts of the body while walking, sitting, standing, and enjoying various pastimes with the beloved Lord Krsna are called vilasa."

Vilasa is seen in these words of srimad-Bhagavatam (10.32.3):

tam vilokyagatam prestham prity-utphulla-drso 'balah

"When the gopis saw that their dearmost Krsna had returned to them, they all stood up at once, and out of their affection for Him their eyes bloomed wide. It was as if the air of life had reentered their bodies."

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

English witness · section(s) 327

Anuccheda 327

Kila-kincita is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 39:

garvabhilasa-rudita- smitasuya-bhaya-krudham sankari-karanam harsad ucyate kila-kincitam

"Pride, ambition, weeping, smiling, envy, fear, and anger are the seven ecstatic loving symptoms manifest by a jubilant shrinking away, and these symptoms are called kila- kincita-bhava."

Kila-kincita is seen in these words of srimad-Bhagavatam (10.22.12-15):

tasya tat ksvelitam drstva gopyah prema-pariplutah. . .

"Seeing how Krsna was joking with them, the gopis became fully immersed in love for Him, and as they glanced at each other they began to laugh and joke among themselves, even in their embarrassment. But still they did not come out of the water.

evam bruvati govinde. . .

"As Sri Govinda spoke to the gopis in this way, His joking words completely captivated their minds. Submerged up to their necks in the cold water, they began to shiver. Thus they addressed Him as follows.

manayam bhoh krthah. . .

"Dear Krsna, don't be unfair! We know that You are the respectable son of Nanda and that You are honored by everyone in Vraja. You are also very dear to us. Please give us back our clothes. We are shivering in the cold water.

syamasundara te dasyah. . .

"O syamasundara, we are Your maidservants and must do whatever You say. But give us back our clothing. We know what the religious principles are, and if You don't give us our clothes we will have to tell the king. Please!"

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

English witness · section(s) 328

Anuccheda 328

Vibhrama is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 34:

srimad-Bhagavatam (10.22.15):

vallabha-prapti-velayam madanavesa-sambhramat vibhramo hara-malyadi- bhusa-sthana-viparyayah

"Hastily preparing to meet her lover, the bewildered heroine may place her necklace, flower-garland, and other ornaments in the wrong places. This is called vibhrama."

Vibhrama is seen in these words of srimad-Bhagavatam (10.29.7):

vyatyasta-vastrabharanah kascit krsnantikam yayuh

"Though their clothes and ornaments were in complete disarray, the gs rushed off to Krsna."

Vibboka is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 47:

iste 'pi garva-manabhyam vibbokah syad anadarah

"Even though pleased by Lord Krsna's gift, the heroine may angrily and proudly pretend to dislike it. This is called vibboka."

Vibboka is seen in these words of srimad-Bhagavatam (10.32.6):

eka bhru-kutim abadhya. . .

"One gopi, beside herself with loving anger, bit her lips and stared at Him with frowning eyebrows, as if to wound Him with her harsh glances."

Lalita is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 51:

vinyasa-bhangir anganam bhru-vilasa-manohara sukumara bhaved yatra lalitam tad udahrtam

"Playful, enchanting movements of the eyebrows, and graceful, delicate movements of the limbs are called lalita."

In this eay these features of ecstatic love should be u understood. srimad-Bhagavatam 10.29.7 quoted in this anuccheda was spoken by srila sukadeva Gosvami.

English witness · section(s) 329

Anuccheda 329

Mottayita is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 42:

kanta-smarana-vartadau hrdi tad-bhava-bhavatah prakatyam abhilasasya mottayitam udiryate

"When the heroine remembers or hears about her lover, Krsna, love for Him is aroused in her heart, and she hankers for His association. This is called mottayita "

Mottayita is seen in these words of srimad-Bhagavatam (10.21.12):

krsnam niriksya vanitotsava. . .

"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."

Vikrta is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 53:

hri-manersyadibhir yatra nocyate sva-vikasitam vyajyate cestayaivedam vikrtam tad vidur budhah

"When shyness, anger, and jealousy are not openly expressed in words, but displayed only by action, that is known as vikrta by the wise."

Vikrta is seen in these words of srimad-Bhagavatam (10.22.23):

paridhaya sva-vasamsi prestha-sangama-sajjitah grhita-citta no celus tasmin lajjayiteksanah

"The gopis were addicted to associating with their beloved Krsna, and thus they became captivated by Him. Thus, even after putting their clothes on they did not move. They simply remained where they were, shyly glancing at Him."

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

English witness · section(s) 330

Anuccheda 330

Vicchitti is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 30:

akalpa-kalpanalpapi vicchittih kanti-posa-krt

"Vicchitti is beautifuying the body with various ornaments."

Kuttamita is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 44:

sthanadharadi-grahane hrt-pritav api sambhramat bahih krodho vyathitavat proktam kuttamitam budhaih

"When the border of Her sari and the cloth veiling Her face are caught, She externally appears offended and angry, but within Her heart She is very happy. Learned scholars call this attitude kuttamita."

In this way vicchitti and kuttamita are described. The vacika-anubhavas (anubhavas of speech) will now be considered. Amongst them Alapa is described in these words of Ujjvala- nilamani, Anubhava-prakarana, Text 73:

cati-priyoktir alapah

"Very affectionate words are called alapa."

Alapa is seen in these words of srimad-Bhagavatam (10.29.40):

ka stry anga te kala-padayata-venu-gita-sammohita. . .

"Dear Krsna, what woman in all the three worlds wouldn't deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form."

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

English witness · section(s) 331

Anuccheda 331

Vilapa is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 75:

vilapo duhkha-jam vacah

"Vilapa means `words born of suffering'."

Vilapa is seen in these words of srimad-Bhagavatam (10.47.47):

param saukhyam hi nairasyam. . .

"Indeed, the greatest happiness is to renounce all desires, as even the prostitute Pingala has declared. Yet even though we know this, we cannot give up our hopes of attaining Krsna."

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

English witness · section(s) 332–334

Anuccheda 332

Samlapa is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 77:

ukti-pratyukti-mad vakyam samlapa iti kirtyate

"Conversation is called samlapa."

Samlapa is seen in the conversation recounted in srimad- Bhagavatam 10.29.18-41.

In this conversation Lord Krsna has two purposes: 1. to request the association of the contrary gopis charmed by His flute music and other pastimes and qualities, and 2. as a joke, and also to test their love, to reject the company of the gopis, who had come to Him in the forest to attain His association. Here the words of the gopis also have two purposes: 1. To reject Lord Krsna's request that they return home, and 2. with words filled with yearning to beg His company. Because Lord Krsna and the gopis are equally expert in the art of graceful conversation, the rasa of thwir pastimes is nourshied by these talks between them. In the beginning of this conversation (srimad-Bhagavatam 10.29.18) Lord Krsna affirms that He and the gopis are equal. Then He tells them in srimad-Bhagavatam (10.29.

rajany esa. . .

"This night is quite frightening, and frightening creatures are lurking about. Return to Vraja, slender-waisted girls. This is not a proper place for women."

These words, however, have a second, a hidden meaning. By interpreting the words in a different way this verse comes to mean: "O girls, somehow you have met Me here. Please do not now return to Vraja, for this night is quite frightening. Therefore you girls should not leave this place. Instead, you should stay here with Me, your hero." By speaking the word su-madhyamah" (O slender-waisted girls) Lord Krsna hints that He would become very unhappy if the gopis left Him and returned to Vraja. Then Lord Krsna tells them: "As long as you stay with Me you need not fear your relatives. He says in srimad-Bhagavatam (10.29.20):

matarah. . .

"Not finding you at home, your mothers, fathers, sons, brothers and husbands are certainly searching for you. Don't cause anxiety for your family members."

The hidden meaning of this verse is: "Your mothers and other relatives did not see you tonight. Therefore they are now searching for you. However, they will not be able to come here to this place." Thn word "putrah" (sons) in this verse means either "the sons of your brothers-in-law" or "the sons of your co-wives". Then Lord Krsna tries to enliven the gopis by showing them the beauties of His personal forest-garden. He tells them in srimad-Bhagavatam (10.29.21-22):

drstam vanam. . .tad yata. . .

"Now you have seen this Vrndavana forest, full of flowers and resplendent with the light of the full moon. You have seen the beauty of the trees, with their leaves trembling in the gentle breeze coming from the Yamuna. So now go back to the cowherd village. Don't delay. O chaste ladies, serve your husbands and give milk to your crying babies and calves."

The hidden meaning of this verse is: "The forest is very fearful. Therefore please do not be eager to go to Vraja so soon." Or these words meay also be interpreted to mean: Please don't leave now." They may also be interpreted to mean: "Please don't faithfully serve your husbands." Here the word "satih" means "O best of girls". Vatsa ma krandanti" may mean "the calvees are not crying", "ma payayata" may mean "don't feed them milk", "ma duhyata" may mean "don't feed them with cow's milk". Here Lord Krsna hints: "If you truly love me, then please don't ignore My request." Then Lord Krsna places this logical argument before the gopis (srimad-Bhagavatam 10.29.23):

atha va. . .

"On the other hand, perhaps you have come here out of your great love for Me, which has taken control of your hearts. This is of course quite commendable on your part, since all living entities possess natural affection for Me."

Here the word "mayi" is the same as mama". In this verse Lord Krsna argues: "If all living entirties naturally love Me, then beautiful girls may also love Me, thinking of Me as their beloved." Here someone may protest: But is not wrong for women to renounce the vow of faithfully serving their husbands?" To answer this proetst Lord Krsna tells the gopis (srimad-Bhagavatam 10.29.24):

bhartuh susrusanam. . .

"The highest religious duty for a woman is to sincerely serve her husband, behave well toward her husband's family and take good care of her children."

Here Lord Krsna declares: "The highest religious duty for a woman is to sincerely serve her husband." However, Lord Krsna implies here: "But you girls have never been married to your so-called husbands. Your marriage to them is only an imagination, a myth. Therefore you do no wrong to abandon thse mythical husbands. You may think these persons aree your husbands. Still, the words of the Smrti-sastra affrim that you may indeed abandon the vow of serving such mythical husbands." Then Lord Krsna tells the gopis (srimad-Bhagavatam 10.29.25):

duhsilo durbhago vrddhah. . .

"Women who desire a good desfination in the next life should never abandon a husband who has not fallen from his religious standards, even if he is obnoxious, unfortunate, old, unintelligent, sickly or poor."

Here Lord Krsna declares: "A woman should never abandon a husband is not fallen." Here the hidden meaning of fallen" is "envious". In this sense Lord Krsna considers the gopis' mythical husbands to be envious of Him, and therefore fallen. Thinking that the gopis might consider their husbands not fallen and therefore stay with them, with these tricky words changing the original meaning of the Smrti-sastra's words, Lord Krsna denies that the gopis have any responsibility to serve their so-called husbands. Then Lord Krsna tells the4 gopis (srimad-Bhagavatam 10.29.26):

asvargyam. . .

"For a woman from a respectable family, petty adulterous affairs are always condemned. They bar her from heaven, ruin her reputation and bring her difficulty and fear."

The hidden meaning of these words is: "A woman who stays near (upa) her husband (pati) (aupapatyam) will not enter heaven."

Thinking, "the gopis may worry that it will be very difficult to attain love for Me", Lord Krsna tells them: Please do not turn away from Me." He tells them (srimad- Bhagavatam 10.29.27):

sravanat. . .

"Transcendental love for Me arises by the devotional processes of hearing about Me, seeing My Deity form, meditating on Me and faithfully chanting My glories. The same result is not achieved by mere physical proximity. So please go back to your homes."

Here Lord Krsna says: "Transcendental love for Me arises by the devotional processes that begin with hearing about Me. The same result is not achieved by mere physical proximity. So please enter this forest grove, which is just like your own homes." That is the hidden meaning of Lord Krsna's request here. The other, original, meaning is well-known in this world. In this way, in these verses, with many joking words Lord Krsna refutes the idea that the gopis actions are in any way improper. The condition the gopis attained after hearing these words of Lord Krsna is described in these words of srimad-Bhagavatam (10.29.28-30):

iti vipriyam akarnya. . .

"Hearing these unpleasant words spoken by Govinda, the gopis became morose. Their great hopes were frustrated and they felt insurmountable anxiety. "Their herads hanging down and their heavy, sorrowful breathing drying up their reddened lips, the gopis scratched the ground with their toes. Tears flowed from their eyes, carrying their kajjala and washing away the vermillion smeared on their breasts. Thus they stood, silently bearing the burden of their unhappiness. "Although Krsna was their beloved, and although they had abandoned all other objects of desire for His sake, He had been speaking to hem unfavorably. Nonetheless they remained unflinching in their attachment to Him. Stopping their crying, they wiped their eyes and began to speak, their voices stammering with agitation."

These verses show that thew gopis did not understand the second, hidden, meaning of Lord Krsna's previous words. Fillied with longing to associate withe Krsna, they considered His words unpleasant. Thus they became morose. Hearing Lord Krsna's statements that had two meanings, the gopis became anxious and bowed their faces and performed other like activities. There is no rasabhasa in any of these actions. They scratched the ground with their toes and they spoek to Lord Krsna. The gopis said to Lord Krsna (srimad-Bhagavatam 10.29.31):

maivam. . .

"The beautiful gopis said: O all-powerful one, You should not speak in this cruel way. Do not reject us, who have renounced all material enjoyment to render devotional service to Your lotus feet. Reciprocate with us, O stubborn one, just as the primeval Lord, Sri Narayana, reciprocates with His devotees in their endeavors for liberation."

In this verse the word "ma" (don't) is used to refute Lord Krsna's request (that the gopis return to their homes). Here the gopis say: "We have completely renounced our husbands, children, and all else and become Your devotees. Please reciprocate with us." Speaking here the passage beginning with the word "pada-mulam" (the soles of Yoru feet), the gopis chant the glories of Lord Krsna. Here the wwords duravagraha ma tyajasman" may also be divided duravagraham atyajasman". Divided in the second way they mean: "You have completely rejected us". Then the gopis give an example of acting properly by accepting one's own devotees and rejecting others. They say: "Lord Narayana reciprocates with the sages who yearn after liberation and who have renounced pious deeds, sense pleasures, and all else for His sake. The Lord does not reciprocate with others." Then, quoting from scripture, the gopis speak the next verse to refute Lord Krsna's request. They say (srimad-Bhagavatam 10.29.32):

yat paty-apatya. . .

"Our dear Krsna, as an expert in religion You have advised us that the proper religious duty for women is to faithfuIly serve their husbands, children and other relatives. We agree that this principle is valid, but actually this service should be rendered to You. After all, O Lord, You are the dearmost friend of all embodied souls. You are their most intimate relative and indeed their very Self."

In this verse the word "sva-dharmah" may be interpreted as "sv-adharmah" which means "great impiety". If this word is interpreted in that way, then the word "dharma-vida" is employed as a joke, to mock the so- called knower of religion described here. If this interpretation is accepted, then these words are only a trick and the words faithfully serve their husbands" come to mean the opposite of what they seem. Interpreted in this way, these words reject the false religious principles described here. Here the word upadesa-pade" means "teacher" and "ise tvayy evastu" means "You are the supremely independent Lord. These words thus mean: "O Lord, you reject these false principles of religion". Someone may ask: "O Lord, what is Your nature?" Here the gopis answer with the word presthah" (dearest beloved). The gopis say: "You are the friend of all living entities. You are the dearest beloved of all living entities." This means: "O Lord, by associating with You, we will all attain great auspiciousness." Then, refuting Lord Krsna's statement in srimad-Bhagavatam 10.29.23, the gopis say (srimad-Bhagavatam 10.29.33):

kurvanti. . .

"Expert transcendentalists always direct their affection toward You because they recognize You as their true Self and eternal beloved. What use do we have for these husbands, children and relatives of ours, who simply give us trouble? Therefore, O supreme controller, grant us Your mercy. O lotus-eyed one, please do not cut down our long-cherished hope to have Your association."

This verse also has a second, a hidden meaning. The hidden meaning, attained by interpeting the syntatical relationships of the words in the sentence in a different way, is: "O lotus-eyed Lord, please cut intop pieces our desire, the desire that says, `We will become happy by enjoying the pleasures of our meaterial bodies, material bodies that are alwasy so dear to us, pleasures we enjoy with our husbands and children. Why should we be attracted to Krsna as our beloved? We are not attracted to Him.' " Here the word "varadesvara (givcer of boons) is in the vocatuve case. It is used here sarcastically. Here the gopis say: "Please give this boon to us. Give us the boon that the indifference we feel in our hearts toward You, the indifference that says, `Let us not always yearn to attain You, O Krsna.', will be cut into pieces." Here the word aravidna-netra" (O lotus-eyed one) implies: "It is not right that a person with such beautiful lotus eyes will be so crooked and deceitful to us". The word "sma" here changes the present tense of the verb into the imperfect tense. The word "asam" is the object of the sentence. In the next verse the gopis criticize Lord Krsna's description of the way love for Him is attained, a description He spoke in srimad- Bhagavatam 10.29.27. The gopis say (srimad-Bhagavatam 10.29.34):

cittam. . .

"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?"

Here the gopis say: "As long as You had not stolen them away, our minds and hearts were very happy. They were happy because they stayed at home (grhesu). The symptom of their happiness was that our hands were engaged in household duties." Thinking of Krsna's addressing them as "su-madhyamah" (O slender-waisted girls) in srimad-Bhagavatam 10.28.19, the gopis say in this verse: "Now our feet won't move one step from Your lotus feet. How can we go back to Vraja?" The meaning here is: "We will not go back to Vraja. We will stay here." Then the gopis say: "What would we do there?" In reply to Lord Krsnas words "pratiyata grhan" (Please go back to your homes) in srimad-Bhagavatam srimad-Bhagavatam 10.29.27, the gopis speka the next verse (srimad-Bhagavatam 10.29.35):

sinca. . .

"Dear Krsna, please pour the nectar of Your lips upon the fire within our hearts--a fire You ignited with Your smiling glances and the sweet song of Your flute. If You do not, we will consign our bodies to the fire of separation from You, O friend, and thus like yogis attain to the abode of Your lotus feet by meditation."

In this verse the gopis say: "beloved, please pour the nectar of Your lips upon the fire within our hearts--a fire You ignited with Your smiling glances and the sweet song of Your flute." Then the gopis jokingly say: "If You will not give us that nectar, then we will only stand here and lick our own lips with desire to taste that nectar." Here the gopis hint that it is Lord Krsna's duty to protect them. That the Lord protects His devotees is seen in these words of srimad-Bhagavatam (11.4.10):

dhatte padam tvam avita yadi vighna-murdhni

"O Lord, because You are the direct protector of Your devotee, he is able to step over the head of whatever obstacle the demigods place before him."

Then the gopis say (in srimad-Bhagavatam 10.29.35): If You do not give us the nectar of Your lips, we will consign our bodies to the fire of separation from You." The gopis address Krsna as "sakhe" (O friend), in the vocative case, because in the past they had exchanged playful and affectionate glances with Him. Here Lord Krsna may ask: When We were children we played and touched. Why have you gopis now become like strangers?" To answer this question the gopis speak the next verse (srimad-Bhagavatam 10.29.36):

yarhi. . .

"O lotus-eyed one, the goddess of fortune considers it a festive occasion whenever she touches the soles of Your lotus feet. You are very dear to the residents of the forest, and therefore we will also touch those lotus feet. From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by You."

This verse may also be interpreted to mean: "O lotus-eyed one, the birds, beasts, and other beings in the forest all dearly love You as You enjoy Your childhood pastimes. Beasutiful girls think the soles of Your feet are a great festival of happiness. We yearn to attain tyhe soles of Your feet. Still, somehow we remain unable to touch them. When we played as children we enjoyed Your company. But now we must stand before our elders and suepriors. No longer can we easily associate with You." In this verse the word "bata" is used in the sense of doubt or worry. These words mean: We should escape from the circle of our elders and superiors." Remembering Lord Krsna statement (in srimad- Bhagavatam 10.29.23) "priyante mayi jantavah" (all living entities possess natural affection for Me), a stamenet that hints, "beautiful girls naturally love Me as their beloved", the gopis cite Goddess Laksmi as an example in the next verse (srimad-Bhagavatam 10.29.37):

srih. . .

"Goddess Laksmi, whose glance is sought after by the demigods with great endeavor, has achieved the unique position of always remaining on the chest of her Lord, Narayana. Still, she desires the dust of His lotus feet, even though she has to share that dust with Tulasi-devi and indeed with the Lord's many other servants. Similarly, we have approached the dust of Your lotus feet for shelter."

In this verse the gopis say: "After attaining a place at Lord Visnu's chest, Goddess Laksmi still yearns to attain to dust of Your feet in Gokula's ofrest, dust Tulasi- devi also yearns to attain. From the moment of Your birth there, Nanda's land of Vraja has been a place of pastimes for Goddess Laksmi. To attain the dust of your feet Goddess Tulasi always resides in Vrndavana forest." Someone may ask: "Why do Laksmi and Tulasi yearn to attain the dust of Lord Krsna's feet?" The answer is given here in the words "bhrtya-justam" (served by His servants). It is natural for a maidservant to place her master's feet on her head. Someone may ask: What are the glories of Goddess Laksmi?" The answer is given here in the words "yasyah sva-viksana utanya-sura- prayasah", which mean: "the gloruy of Goddess Laksmi is such that the other divine beings who are her associates yearn to attain her glance." Their voices choked with emotion, the gopis then say the words "vayam ca", which menas "we are like them". Therse words mean: "As Laksmi and Tulasi are enchanted by You, we are also enchanted by You. That is why we have now approached the dust of Your feet. It is not otherwise." Then the gopis speak the next verse (srimad- Bhagavatam 10.29.38):

tan nah. . .

"Therefore, O vanquisher of all distress, please show us mercy. To approach Your lotus feet we abandoned our families and homes, and we have no desire other than to serve You. Our hearts are burning with intense desires generated by Your beautiful smiling glances. O jewel among men, please make us Your maidservants."

In this verse the word "vrjinardana" mreans O Lord who removes all distress", and "nah prasida" means "please be merciful to us and remove the obstacles that keep us from seeing You". Here Lord Krsna may ask: Did you gopis really come here only to touch My feet?" To this question the gopis reply with the words: "We left our homes not only to touch Your feet, but because we yearn to worship You. We did not come here to see Vrndavana forest in the moonlight." Then the gopis also say: "Our hearts are burning with intense desires generated by Your beautiful smiling glances. Please make us Your maidservants." Because the idea of a gift here is not very explicit, the word "atmanam" is in the genitive case, not the dative case. From this is may be understood that this gift of devotional service is not always given, even in Gokula. The word "purusa-bhusana" (O ornament among men", which is in the vocative case, has a double meaning. It may also mean: "O Lord who have become the ornament of Your boyfriends in Gokula". This interpretation implies: "Therefore You are never the ornament of Gokula's beautiful girls." Their hearts burning, the gopis think all these thoughts. In srimad-Bhagavatam 10.29.21 Lord Krsna ignored the uddipanas that attracted the gs to Him. Then, in srimad-Bhagavatam 10.29.27, Lord Krsna revealed the great power of His own attractive handsomeness. Thinking of these statements of Lord Krsna, the gopis spoke the next verse (srimad-Bhagavatam 10.29.39):

viksya. . .

"Seeing Your face encircled by curling locks of hair, Your cheeks beautified by earrings, Your lips full of nectar, and Your smiling glance, and also seeing Your two imposing arms, which take away our fear, and Your chest, which is the only source of pleasure for the goddess of fortune, we must become Your maidservants."

The word "ca" (and) spoken near the end of this verse by voices choked with emotion, refers to the words that precede it. Here the gopis say: "Seeing You, we must become Your maidservants. It is not otherwise." Here Lord Krsna may ask: "If You are so dedicated to Me, why do you not stay here every night?" Thinking Lord Krsna may ask this question, the gopis speak the next verse (srimad-Bhagavatam 10.29.40):

ka stry anga te. . .

"Dear Krsna, what woman in all the three worlds wouldn't deviate from religious behavior when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form."

This verse means: "O beloved (anga) who sweetly plays on the flute (kala-padayata-venu-gita) and who is enchanting (sammohita) with the arrows shot by Kamadeva, what woman in all the three worlds wouldn't deviate from religious behavior for Your sake? For Your sake we throw far away all vows of pious morality." If someone were to try to find fault in the qualities of the Lord described in the two vocative words (kala-padayata- venu-gita and sammohita) mentioued above, the gopis reply by speaking the word "trailokya-saubhagam" (who makes all three worlds auspicious). The reason for the gopis deviating from religious behavior is given here in the words "arya- caritan niriksya rupam ka na calet" (upon seeing Your handsome form, what woman would not deviate from religious behavior?). The gopis then say: "Therefore (yat) even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form." Because they may thus easily deviate from the principles of religious behavior, beautiful girls and handsome are forbidden to associate in this way in this world. Thinking of the words Lord Krsna spoke in srimad-Bhagavatam 10.29.19, and thinking that in the context of those words Lord Krsna might say: I am a powerful hero. Stay with Me I I will protect You from all dangers", the gopis offer a prayer in the next verse (srimad- Bhagavatam 10.29.41):

vyaktam bhavan. . .

"Clearly You have taken birth in this world to relieve the fear and distress of the people of Vraja, just as the Supreme Personality of Godhead, the primeval Lord, protects the domain of the demigods. Therefore, O friend of the distressed, kindly place Your lotus hand on Your maidservants' heads and burning breasts."

In this verse the word "arta-bandho" means O You who have taken birth in this world to protect the people of Vraja from the fearful condition of falling away from the principles of religion". Here the words kinkarinam tapta-stanesu kara-pankajam ca sirahsu no nidhehi" have a hidden possible second interpretation, which gives this meaning of the words: "Please doi not place Your lotus hand on Your maidservants' heads and breasts, breasts burning with desire from the sight of You". These words thus imply: "Evenb in Your thoughts do not do such a thing to saintly chaste girls like ourselves." This hidden meaning is hinted in this verse. Quoting the dharma-sastras, Lord Krsna had previously proved that ther gopis should always faithfully serve their husbands and relatives. Quoting the jnana-sastras, the gopis now brilliantly refute Krsna's arguments. The gopis here prove that Krsna is the Supreme Personality of Godhead (paramatma), and therefore He is the meaning and the goal of all the scriptures' teachings. In srimad-Bhagavatam 10.29.32 the gopis hint: "O Krsna, You are the meaning and goal of all the scriptures' teachings. Devotional service to You is the final goal taught in the scriptures." Here Lord Krsna may protest: How is it possible that I am the goal of all the scriptures?" To this the gopis reply (in srimad-Bhagavatam 10.29.32) by speaking the word "atma", which means: "You are the Supreme Personality of Godhead." The gopis hint here: You are the goal of all the scriptures, the scriptures that affirm (Brhad-aranyaka Upanisad 4.4.22):

tam etam vedanuvacanena brahmana vividisanti

"By studying the Vedas the brahmanas understand the Supreme Personality of Godhead."

Then Krsna may again protest: "How is it possible that I am the Supreme Personality of Godhead?" To this protest the gopis reply with the words "tanu-bhrtam presthah", which mean "for the living entities You are the object of love without limit". Here the gopis also say: "bandhur bhavan", which means "You bring limitless auspiciousness to the living entities". In these two ways Lord Krsna possesses the symptoms of being the Supreme Personality of Godhead, symptoms described in these words of the jnana-sastras (Brhad-aranyaka Upanisad 2.4.5):

atmanas tu kamaya sarvam priyam bhavati

"The Supreme Personality of Godhead is loved by everyone. He fulfills everyone's desire."

Here the gopis may say: "In this way we have proved that You are indeed the Supreme Personality of Godhead. Because You are the Supreme Personality of Godhead we are very eager to worship and serve You." It is said in Mundaka Upanisad (1.2.12):

brahmano nirvedam ayat, nasty akrtah krtena

"Not merely by performing duties, but by renunciation a brahmana attains the company of the Supreme Personality of Godhead."

In this way the jnana-sastras affirmt hat it is not wrong for a transcendentalist to renounce his prescribed duties. However, because knowledge of Lordf Krsna's sweetness (madhurya) is superior to knowledge of His power and opulence (aisvarya), the gopis do not dwell on Lord Krsna's status as the Supreme Personality of Godhead. In srimad-Bhagavatam 10.29.33 the gopis describe the activities of true saintly persons. There the word "kusalah" means "saintly persons who know what is important and what is not important, and "hi" means "certainly". Here "sva atman" means "the Supreme Personality of Godhead", as has previously been explained. Or the words "sva atman nitya-priye tvayi" may also mean "You are eternally dear to every soul". Then the gopis say: "tvayy eva ratim kurvanti", which means "therefore saintly persons love You alone. They do not love the principles of religion, their homes, or anything else." Then the gopis say: "paty-adibhih kim", which means What use do we have for our husbands and relatives?" These truths the gopis futher explain in srimad-Bhagavatam 10.29.36 and 37. In this way the samlapa-anubhava (conversation), which is one of the vacika-anubhavas (anubhavas of speech) has been described. These verses of srimad-Bhagavatam were spoken by srila sukadeva Gosvami.

Anucchedas 333 and 334

Sandesa is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 82:

srimad-Bhagavatam (10.40.52):

sandesas tu prositasya sva-varta-presanam bhavet

"A letter from a lopver living far away is called sandesa."

Sandesa is seen in these words of srimad-Bhagavatam (10.47.52):

he natha he rama-natha vraja-natharti-nasana magnam uddhara govinda gokulam vrjinarnavat

"O master, O master of the goddess of fortune, O master of Vraja! O destroyer of all suffering, Govinda, please lift Your Gokula out of the ocean of distress in which it is drowning!"

Apadesa is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 85:

anyartha-kathanam yat tu so 'padesa itiritah

"When a person misunderstands the statement of another, this is called apadesa."

Apadesa is seen in these words of srimad-Bhagavatam (10.47.7-8):

nihsvam tyajanti ganika. . .jara bhuktva ratam striyam

"Prostitutes abandon a penniless man, subjects and incompetent king, students their teacher once they have finished their education, and priests a man who has remunerated them for a sacrifice. "Birds abandon a tree when its fruits are gone, guests a house after they have eaten, animals a forest that has burnt down, and a lover the woman he has enjoyed, even though she remains attached to him."

The meaning of these verses is clear. These verses were spoken by the gopis to Uddhava.

English witness · section(s) 335

Anuccheda 335

Upadesa is described in these words of Ujjvala-nilamani, Anubhava-prakarana, Text 87:

yat tu siksartha-vacanam upadesa sa ucyate

"Words of instruction are called upadesa."

Upadesa is seen in these words spoken at the time of Lord Balarama's arrival in vraja and recounted in srimad-Bhagavatam (10.65.14):

kim nas tat-kathaya gopyah kathah kathayataparah yaty asmabhir vina kalo yadi tasya tathaiva nah

"Why bother talking about Him, dear gopis? Please talk of something else. If He passes His time without us, then we shall similarly pass ours without Him."

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