Prīti · Sanskrit §390 · English §358
Source[३९०] तथा, ततश् चान्तर्दधे कृष्णः सा वधूर् अन्वतप्यत । [भ्प् १०.३०.३९] इति स्पष्टम् । ॥ १०.३० ॥ सः ॥ ३८९-३९० ॥
[390] tathā, tataś cāntardadhe kṛṣṇaḥ sā vadhūr anvatapyata | [BhP 10.30.39] iti spaṣṭam | || 10.30 || saḥ || 389-390 ||
English translation
English witness · section(s) 358
Anuccheda 358
"Augrya" means "anger". Augrya is seen in these words of srimad-Bhagavatam (10.39.21):
kruras tvam akrura. . .
"O Providence, though you come here with the name Akrura, you are indeed cruel, for like a fool you are taking away what you once gave us - those eyes with which we have seen, even in one feature of Lord Madhudvisa's form, the perfection of your entire creation."
Augrya is also seen in these words of srimad-Bhagavatam (10.22.15):
dehi vasamsi dharma-jna no ced rajne bruvama he
"O syamasundara, we are Your maidservants and must do whatever You say. But give us back our clothing. You know what the religious principles are, and if You don't give us our clothes we will have to tell the king."
The meaning of these verses is clear. These verses were spoken by the girls of Vraja.
Prīti · Sanskrit §391 · English §359
Source[३९१] अत्र प्रलापाख्या दशा च-हा नाथ रमण प्रेष्ठ [भ्प् १०.३०.४०] इत्य् आदिः । स्पष्टम् । ॥ १०.३० ॥ श्री-राधा ॥ ३९१ ॥
[391] atra pralāpākhyā daśā ca-hā nātha ramaṇa preṣṭha [BhP 10.30.40] ity ādiḥ | spaṣṭam | || 10.30 || śrī-rādhā || 391 ||
English translation
English witness · section(s) 359
Anuccheda 359
"Amarsa" means "impatience". Amarsa is seen in these words of srimad-Bhagavatam (10.31.16):
pati-sutanvaya. . .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."
The meaning of this verse is clear. This verse was spoken by the gopis.
Prīti · Sanskrit §392 · English §360–364
Source[३९२] तथा- जयति तेऽधिकं जन्मना व्रजः श्रयत इन्दिरा शश्वद् अत्र हि । दयित दृश्यतां दिक्षु तावकास् त्वयि धृतासवास् त्वां विचिन्वते ॥ [भ्प् १०.३१.१] तथा-- शरद्-उदाशये साधु-जात- [भ्प् १०.३१.२] इत्य् आदि । विष-जलाप्ययाद् [भ्प् १०.३१.३] इत्य् आदि । न खलु गोपिका-नन्दन [भ्प् १०.३१.४] इत्य् आदि । मधुरया गिरा [भ्प् १०.३१.८] इत्य् आदि । विरचिताभयं [भ्प् १०.३१.५] इत्य् आदि । व्रज-जनार्तिहन् [भ्प् १०.३१.३] इत्य् आदि । प्रणत-देहिनां [भ्प् १०.३१.७] इत्य् आदि । तव कथामृतं [भ्प् १०.३१.९] इत्य् आदि । प्रहसितं [भ्प् १०.३१.१०] इत्य् आदि । चलसि यद् व्रजाच् [भ्प् १०.३१.११] इत्य् आदि । दिन- परिक्षये [भ्प् १०.३१.१२] इत्य् आदि । प्रणत-कामदं [भ्प् १०.३१.१३] इत्य् आदि । सुरत-वर्धनं [भ्प् १०.३१.१४] इत्य् आदि । अटति यद् भवान् [भ्प् १०.३१.१५] इत्य् आदि । पति-सुतान्वय- [भ्प् १०.३१.१६] इत्य् आदि । रहसि संविदं [भ्प् १०.३१.१७] इत्य् आदि । व्रज-वनौकसां [भ्प् १०.३१.१८] इत्य् आदि । यत् ते सुजात-चरणाम्बु-रुहं स्तनेषु भीताः शनैः प्रिय दधीमहि कर्कशेषु । तेनाटवीम् अटसि तद् व्यथते न किं स्वित् कूर्पादिभिर् भ्रमति धीर् भवद्-आयुषां नः ॥ [भ्प् १०.३१.१९] तत्र विष-जलाप्ययाद् इत्य् आदिकं सर्वस्यैव गोकुलस्य स्व-रक्षणीयता- दृष्ट्याप्य् अस्मान् अधुना रक्षेत्य् अभिप्रायम् । वृषात्मजाद् वत्सात् मयात्मजात् व्योमासुराद् इत्य् अर्थः । पुनश् च तत्-तद्-अलौकिक-कर्म लक्ष्यीकृत्य न खलु गोपिका-नन्दनो भवान् इत्य् आदि-द्वये याचक-रीत्या दैन्येन तत्र परमेश्वरत्त्वारोप इयं स्तुतिः । ततो विश्वस्यापि स्व- रक्षणीयता-दृष्ट्याप्य् अस्मान् अधुना रक्षेति पूर्ववत् । तत्रापि सात्वतानां वैष्णवानां श्रीमन्-नन्दादीनां कुलेऽवतीर्णत्वात् । तत्रापि बाल्येऽस्मत्- सखित्वाप्तेर् वैशिष्ट्यम् एव युज्यते इत्य् अर्थः । वृष्णि-धुर्य इति तेषाम् अपि यदु-वंशोत्पन्नत्वात् । तथा च स्कान्दे मथुरा-माहात्म्ये - गोवर्धनश् च भगवान् यत्र गोवर्धनो धृतः । रक्षिता यादवाः सर्वे इन्द्र-वृष्टि-निवारणात् ॥ इति । तत्रैवान्यत्र अपि श्री-गोविन्द-कुण्ड-प्रस्तावे- यत्राभिषिक्तो भगवान् मघोना यदु-वैरिणा इति । अथवा विष-जलाप्ययाद् इत्य् आदिना स्तुत्वा पुनः स-प्रणयेर्ष्यम् आहुः, न खल्व् इत्य् अर्धेन । एवं दुरवस्थापन्नानाम् अस्माकम् उपेक्षया भवान् खलु निश्चयेन गोपिकायाः सर्वेषां व्रज-वासिनाम् अस्माकं रक्षा-कारिण्याः श्री-व्रजेश्वर्या नन्दनो नास्ति किन्तु कस्यापि सुखेन दुःखेन चास्पृष्टत्वाद् अखिल-देहिनाम् अन्तरात्म-दृक् शुद्ध-जीव-द्रष्टा परमात्मास्ति । एवम् अपि नूनं ब्राह्मणार्थि (पगे १५०) -तत्वेनानासक्ततयैव सर्व- रक्षावतीर्णत्वान् नास्मान् उपेक्षितुम् अर्हति इति पुनः स-दैन्यम् आहुः विखनसेत्य् अर्धेन । पूर्ववत् तद्-अभिप्रायेणैव विरचिताभयम् इत्य् आदिकम् अप्य् उक्तम् । प्रणत-देहिनाम् इति । श्री-निकेतनम् अपि प्रणत-देहि-प्रभृतीनां पाप- कर्षणादि-रूपं । तत एव परम-करुणामयत्वेनावगतम् अस्माकं कुचेष्व् अपि हृच्-छय-कर्तनाय कर्तुम् उचितम् इत्य् अर्थः । हृच्-छय-निदानं तद्- अनुरूपं प्रतीकारान्तरं चाहुः मधुरयेति । नूनं यत् सौरभ्य-दिग्धतयैव तव गीर् मधुरा मनो मोहयति तद् एवाधर-सीधु भवेद् अत्रौषधभित्य् अर्थः । अहो तवाधर-सीधु तादृश- पुण्य-हीनाभिः कथं सुलभं स्यात् । यतः सा मधुरा गीर् अप्य् अस्तु दूरे । गुरु-गोष्ठी-नियम-बन्दनकत्वम् आपन्नाभिर् अस्माभिः प्रसङ्गान्तरेणापि जन-परम्परा-प्रख्यायमानम् अपि तव चरितामृतम् अपि दुर्लभम् इत्य् आह, तव कथामृतम् इति । तद् ये गृणन्ति तेऽपि अस्मभ्यं भूरिदा जाताः । कुतः पुनर् युष्माकं मय्य् एतावान् अनुरागस् तत्राहुः प्रहसितम् इत्य् आदि । कथं मम प्रहसितादीनाम् एतादृशत्वं तत्राहुः-हे कुहकेति । तादृशी कापि कुहना या त्वयि विद्यते तां त्वम् एव वेत्सीत्य् अर्थः । एवम् अन्यान्य् अपि योजनीयानि । परम-प्रकर्षेणाहुः -- यत् ते सुजात इति । ॥ १०.३१ ॥ श्री-गोप्यः ॥ ३९२ ॥
[392] tathā- jayati te'dhikaṃ janmanā vrajaḥ śrayata indirā śaśvad atra hi | dayita dṛśyatāṃ dikṣu tāvakās tvayi dhṛtāsavās tvāṃ vicinvate || [BhP 10.31.1] tathā-- śarad-udāśaye sādhu-jāta- [BhP 10.31.2] ity ādi | viṣa-jalāpyayād [BhP 10.31.3] ity ādi | na khalu gopikā-nandana [BhP 10.31.4] ity ādi | madhurayā girā [BhP 10.31.8] ity ādi | viracitābhayaṃ [BhP 10.31.5] ity ādi | vraja-janārtihan [BhP 10.31.3] ity ādi | praṇata-dehināṃ [BhP 10.31.7] ity ādi | tava kathāmṛtaṃ [BhP 10.31.9] ity ādi | prahasitaṃ [BhP 10.31.10] ity ādi | calasi yad vrajāc [BhP 10.31.11] ity ādi | dina- parikṣaye [BhP 10.31.12] ity ādi | praṇata-kāmadaṃ [BhP 10.31.13] ity ādi | surata-vardhanaṃ [BhP 10.31.14] ity ādi | aṭati yad bhavān [BhP 10.31.15] ity ādi | pati-sutānvaya- [BhP 10.31.16] ity ādi | rahasi saṃvidaṃ [BhP 10.31.17] ity ādi | vraja-vanaukasāṃ [BhP 10.31.18] ity ādi | yat te sujāta-caraṇāmbu-ruhaṃ staneṣu bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu | tenāṭavīm aṭasi tad vyathate na kiṃ svit kūrpādibhir bhramati dhīr bhavad-āyuṣāṃ naḥ || [BhP 10.31.19] tatra viṣa-jalāpyayād ity ādikaṃ sarvasyaiva gokulasya sva-rakṣaṇīyatā- dṛṣṭyāpy asmān adhunā rakṣety abhiprāyam | vṛṣātmajād vatsāt mayātmajāt vyomāsurād ity arthaḥ | punaś ca tat-tad-alaukika-karma lakṣyīkṛtya na khalu gopikā-nandano bhavān ity ādi-dvaye yācaka-rītyā dainyena tatra parameśvarattvāropa iyaṃ stutiḥ | tato viśvasyāpi sva- rakṣaṇīyatā-dṛṣṭyāpy asmān adhunā rakṣeti pūrvavat | tatrāpi sātvatānāṃ vaiṣṇavānāṃ śrīman-nandādīnāṃ kule'vatīrṇatvāt | tatrāpi bālye'smat- sakhitvāpter vaiśiṣṭyam eva yujyate ity arthaḥ | vṛṣṇi-dhurya iti teṣām api yadu-vaṃśotpannatvāt | tathā ca skānde mathurā-māhātmye - govardhanaś ca bhagavān yatra govardhano dhṛtaḥ | rakṣitā yādavāḥ sarve indra-vṛṣṭi-nivāraṇāt || iti | tatraivānyatra api śrī-govinda-kuṇḍa-prastāve- yatrābhiṣikto bhagavān maghonā yadu-vairiṇā iti | athavā viṣa-jalāpyayād ity ādinā stutvā punaḥ sa-praṇayerṣyam āhuḥ, na khalv ity ardhena | evaṃ duravasthāpannānām asmākam upekṣayā bhavān khalu niścayena gopikāyāḥ sarveṣāṃ vraja-vāsinām asmākaṃ rakṣā-kāriṇyāḥ śrī-vrajeśvaryā nandano nāsti kintu kasyāpi sukhena duḥkhena cāspṛṣṭatvād akhila-dehinām antarātma-dṛk śuddha-jīva-draṣṭā paramātmāsti | evam api nūnaṃ brāhmaṇārthi (page 150) -tatvenānāsaktatayaiva sarva- rakṣāvatīrṇatvān nāsmān upekṣitum arhati iti punaḥ sa-dainyam āhuḥ vikhanasety ardhena | pūrvavat tad-abhiprāyeṇaiva viracitābhayam ity ādikam apy uktam | praṇata-dehinām iti | śrī-niketanam api praṇata-dehi-prabhṛtīnāṃ pāpa- karṣaṇādi-rūpaṃ | tata eva parama-karuṇāmayatvenāvagatam asmākaṃ kuceṣv api hṛc-chaya-kartanāya kartum ucitam ity arthaḥ | hṛc-chaya-nidānaṃ tad- anurūpaṃ pratīkārāntaraṃ cāhuḥ madhurayeti | nūnaṃ yat saurabhya-digdhatayaiva tava gīr madhurā mano mohayati tad evādhara-sīdhu bhaved atrauṣadhabhity arthaḥ | aho tavādhara-sīdhu tādṛśa- puṇya-hīnābhiḥ kathaṃ sulabhaṃ syāt | yataḥ sā madhurā gīr apy astu dūre | guru-goṣṭhī-niyama-bandanakatvam āpannābhir asmābhiḥ prasaṅgāntareṇāpi jana-paramparā-prakhyāyamānam api tava caritāmṛtam api durlabham ity āha, tava kathāmṛtam iti | tad ye gṛṇanti te'pi asmabhyaṃ bhūridā jātāḥ | kutaḥ punar yuṣmākaṃ mayy etāvān anurāgas tatrāhuḥ prahasitam ity ādi | kathaṃ mama prahasitādīnām etādṛśatvaṃ tatrāhuḥ-he kuhaketi | tādṛśī kāpi kuhanā yā tvayi vidyate tāṃ tvam eva vetsīty arthaḥ | evam anyāny api yojanīyāni | parama-prakarṣeṇāhuḥ -- yat te sujāta iti | || 10.31 || śrī-gopyaḥ || 392 ||
English translation
English witness · section(s) 360–364
Anuccheda 360
"Asuya" means "envy, or hating someone because of that person's good fortune". Asuya is seen in these words of srimad-Bhagavatam (10.30.30):
tasya amuni nah ksobham. . .
"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. Look, we can't see Her footprints over here! It's obvious that the grass and sprouts were hurting the tender soles of Her feet, and so the lover lifted up His beloved."
"Capala" means "restlessness of the mind". Capala is seen in these words of srimad-Bhagavatam (10.52.41):
svo bhavini tvam ajitodvahane. . .mam raksasena vidhinodvaha virya-sulkam
"O unconquerable one, tomorrow when my marriage ceremony is about to begin, You should arrive unseen in Vidarbha and surround Yourself with the leaders of Your army. Then crush the forces of Caidya and Magadhendra and marry me in the raksasa style, winning me with Your valor."
The meaning of this verse is clear. This verse was spoken by Princess Rukmini.
Anucchedas 261 and 362
"Nidra" means "closing the eyes and becoming rapt in thought". Nidra is seen in these words of srimad-Bhagavatam (10.53.26):
evam cintayati bala govinda-hrta-manasa nyamilayata kala-jna netre casru-kulakule
"As she thought in this way, ther young maiden, whsoe mind had been stolen by Krsna, closed her tear-filled eyes, remembering that there was still time."
"Nidra" also means "sleep". Interpreted in this way, Rukmini's condition is like that of a person who awakens at dawn. In this way nidra is included among the 33 vyabhicaris. In the next verse (srimad-Bhagavatam 10.53.27) it is said:
evam vadhvah pratiksantya govindagamanam nrpa vama urur bhujo netram asphuran priya-bhasinah
"O king, as the bride thus awaited the arrival of Govinda, she felt a twitch in her left thigh, arm, and eye. This was a sign that something desirable would happen."
Trembling in this way, Rukmini acted as if awakening from sleep. These verses were spoken by srila sukadeva Gosvami.
Anucchedas 363 and 364
The sthayi-bhava in srngara-rasa is thinking of Lord Krsna as the beloved. This sthayi-bhava has two causes: 1. Lord Krsna's nature, and 2. the nature of the girl who loves Him. The first of these causes is seen in these words of srimad-Bhagavatam (10.60.42):
kanyam srayeta tava pada-saroja-gandham aghraya
"The aroma of Your lotus feet, which is glorified by great saints, awards people liberation and is the abode of Goddess Laksmi. What woman would take shelter of any other man after savoring that aroma? Since You are the abode of transcendental qualities, what mortal woman with the insight to distinguish her own true interest would disregard that fragrance and depend instead on someone who is always subject to terrible fear?"
The second of these causes is seen in these words of srimad- Bhagavatam (10.60.47 and 48):
naivalikam aham manye vacas te madhusudana ambaya eva hi prayah kanyayah syad ratih kvacit
"Actually, I don't consider Your words false, Madhusudana. Quite often an unmarried girl is attracted to a man, as in the case of Amba.
vyudhayas capi pumscalya mano 'bhyeti navam navam
"The mind of a promiscuous woman always hankers for new lovers, even if she is married."
Queen Rukmini spoke these words in reply to this joking suggestion spoken by Lord Krsna (srimad-Bhagavatam 10.60.17):
athatmano 'nurupam. . .
"Now you should definitely accept a more suitable husband, a first-class man of the royal order who can help you achieve everything you want, both in this life and the next."
srimad-Bhagavatam 10.60.47 means: "I don't consider Your words false. Quite often an unmarried girl is attracted to a certain man, as in the case of Amba, who was attracted to salva." When an unmarried girl is attracted in this way, she cannot be restrained. The verse and the next verse (srimad-Bhagavatam 10.60.48) affirm: "An unmarried girl is attracted to only one man. In this way she is chaste. The example of Amba is given here. However, a promiscuous woman always seeks newer and newer lovers. Therefore a supremely chaste and saintly woman will be attracted only to You." These verses were spoken by sri Rukmini.
Prīti · Sanskrit §393–400 · English §365
Source[३९३] एतद्-अनन्तरं सम्भोगोदाहरणं च दर्शितम् । तं विलोक्यागतं प्रेष्ठम् [भ्प् १०.३२.३] इत्य् आदिभिः । अत्र च क्रमेण विरह-सन्ताप-धुतिः । तत्र प्रथमतो यथा - सर्वास् ताः केशवालोकपरमोत्सवनिर्वृताः । जहुर् विरहजं तापं प्राज्ञं प्राप्य यथा जनाः ॥ [भ्प् १०.३२.९] द्वितीयो यथा -- तद्-दर्शनाह्लाद-विधूत-हृद्-रुजः [भ्प् १०.३२.१३] इत्य् आदि । तृतीयो यथा- इत्थं भगवतो गोप्यः श्रुत्वा वाचः सुपेशलाः । जहुर् विरहजं तापं तदङ्गोपचिताशिषः ॥ [भ्प् १०.३३.१] स्पष्टम् । ॥ १०.३३ ॥ श्री-शुकः ॥ ३९३ ॥ [३९४-३९७] अथ द्वितीयं किञ्चिद् दूर-प्रवासम् आह -- गोप्यः कृष्णे वनं याते तम् अनुद्रुत-चेतसः । कृष्ण-लीलाः प्रगायन्त्यो निन्युर् दुःखेन वासरान् ॥ [भ्प् १०.३५.१] तत्र च तासां प्रलापाख्याम् अवस्थाम् आह- श्री-गोप्य ऊचुः वाम-बाहु-कृत-वाम-कपोल- वल्गित-भ्रूर् अधरार्पित-वेनुम् । कोमलाङ्गुलीभिर् आश्रित-मार्गं गोप्य ईरयति यत्र मुकुन्दः ॥ व्योम-यान-वनिताः सह सिद्धैर् विस्मितास् तद् उपधाय सलज्जाः । काम-मार्गन-समर्पित-चित्ताः कश्मलं ययुर् अपस्मृत-निव्यः ॥ [भ्प् १०.३५.२-३] यथा- हन्त चित्रम् अबलाः शृणुतेदम् [भ्प् १०.३५.४] इत्य् आदि वृन्दशो व्रज-वृषा [भ्प् १०.३५.५] इत्य्-आद्य्-अन्तम् । बर्हिण-स्तबक- [भ्प् १०.३५.६] इत्य् आदि तर्हि भग्न- गतयः [भ्प् १०.३५.७] इत्य् आद्य्-अन्तम् । अनुचरैः [भ्प् १०.३५.८] इत्य् आदि वन-लतास् [भ्प् १०.३५.९] इत्य् आद्य्-अन्तम् । दर्शनीय-तिलकः [भ्प् १०.३५.१०] इत्य् आदि सरसि सारस- [भ्प् १०.३५.११] इत्य् आद्य्-अन्तम् । सह-बलः [भ्प् १०.३५.१२] इत्य् आदि महद्-(पगे १५१) अतिक्रमण- [भ्प् १०.३५.१३] इत्य् आदि विविध-गोप-चरणेषु [भ्प् १०.३५.१४] इत्य् आदि सवनशस् [भ्प् १०.३५.१५] इत्य् आद्य्-अन्तम् । निज-पदाब्ज-दलैर् [भ्प् १०.३५.१६] इत्य् आदि व्रजति तेन वयं [भ्प् १०.३५.१७] इत्य्-आद्य्-अन्तम् । मणि-धरः [भ्प् १०.३५.१८] इत्य् आदि क्वणित-वेणु-रव-[भ्प् १०.३५.१९] इत्य्-आद्य्-अन्तम् । कुन्द- दाम- [भ्प् १०.३५.२०] इत्य् आदि मन्द-वायुः [भ्प् १०.३५.२१] इत्य्-आद्य्-अन्तं च तत्- तद्-युगलं स्मर्तव्यम् । अत्र सह-सिद्धैर् इति तेषाम् अपि तादृश-वेणु-वाद्य-महिम्ना वैन्ता- भावापत्तिः सूचिता । अनुचरैर् इति । अत्रादि-पुरुष इवाचल-भूतिर् इत्य् अनेनैव बोध्यते । एवम् एव सर्वत्र तासां प्रेम-कृत-सर्वोत्तमता-स्फूर्त्या क्वचित् तद्-ऐश्वर्य-वर्णनम् उत्प्रेक्सैव यत्-पत्य्-अपत्येत्य्-आदिवद् इति । वनलता इति । अत्र विष्णुं सर्वत्रैव स्फुरन्तं श्री-कृष्णम् इत्य् अर्थः । निज- पदाब्जेति । अत्र व्रज-भू-शब्देन तत्-स्थानि तृणादीनि लक्ष्यन्ते । तेषां च खुरतोदशमनं स्पर्श-माहात्म्येन नित्यम् अङ्कुर-शालित्व-करणात् । अतएवापरिमित-चतुष्पद-विगाहेऽपि तच्-चारस्य समावेशः सिध्यतीति ज्ञेयम् । एतद्-अनन्तरं दर्शानात्मक-सम्भोगो यथा-- वत्सलो व्रज-गवां यद् अग-ध्रो वन्द्यमान-चरणः पथि वृद्धैः । कृत्स्न-गो-धनम् उपोह्य दिनान्ते गीत-वेणुर् अनुगेडित-कीर्तिः ॥ उत्सवं श्रम-रुचापि दृशीनाम् उन्नयन् खुर-रजश्-छुरित-स्रक् । दित्सयैति सुहृद्-आशिष एष देवकी-जठर-भूर् उडु-राजः ॥ [भ्प् १०.३५.२२-२३] अत्र देवकी-जठर-भूर् इति सङ्केत-नाम-ग्रहणम् । सङ्केत-मूलं तु प्राग् अयं वसुदेवस्य क्वचिज् जातस् तवात्मजः [भ्प् १०.८.१४] इति ज्ञेयम् । अथवा, अनेनैवाप्रसिद्धोऽपि देवकी-शब्दोऽत्र श्री-यशोदायाम् एव ज्ञेयः । तत्र तस्या एव तन्-मातृत्वेन प्रसिद्धत्वात्-नाभेर् असाव् ऋषभ आस सुदेवीसूनुः [भ्प् २.७.१०] इत्य् अत्र मेरु-देव्या एव सुदेवीति संज्ञावत् । द्वे नाम्नी नन्द-भार्याया यशोदा देवकीति च इति पुराणान्तर-वचनं च तथा । एवं मद-विघूर्णित-लोचन ईषत् [भ्प् १०.३५.२४] इति यदु-पतिर् द्विरद-राज- विहारः [भ्प् १०.३५.२५] इति स्मर्तव्यम् । व्रज-गवाम् इति तत्र स्थिता बाल- वृद्धा गावस् तेषाम् अप्य् उपलक्षणत्वेनोक्ताः । तथैतद्-अग्रे-- एवं व्रज-स्त्रियो राजन् कृष्ण-लीलानुगायतीः । रेमिरे ऽहःसु तच्-चित्तास् तन्-मनस्का महोदयाः ॥ [भ्प् १०.३५.२६] एवम् अपराह्णेषु तदीयागमनानन्देन नित्यम् अहःस्व् अपि रेमिरे । ॥ १०.३५ ॥ श्री-शुकः ॥ ३९४-३९७ ॥ [३९८] अथ दूर-प्रवासः । स च भावी भवन् भूतश् चेति त्रिविधः । तत्र भावी यथा- गोप्यस् तास् तद् उपश्रुत्य बभूवुर् व्यथिता भृशम् राम-कृष्णौ पुरीं नेतुम् अक्रूरं व्रजम् आगतम् ॥ [भ्प् १०.३९.१३] तासां विलापश् च-- अहो विधातस् तव न क्वचिद् दया संयोज्य मैत्र्या प्रणयेन देहिनः । तांश् चाकृतार्थान् वियुनङ्क्ष्य् अपार्थकं विक्रीडितं ते ऽर्भक-चेष्टितं यथा ॥ [भ्प् १०.३९.१९] तथा -- यस् त्वं प्रदर्श्यासित-कुन्तलावृतं [भ्प् १०.३९.२०] इत्य् आदि । क्रूरस् त्वम् अक्रूर- [भ्प् १०.३९.२१] इत्य् आदि । न नन्द-सूनुः क्षण-भङ्ग-सौहृदः [भ्प् १०.३९.२२] इत्य् आदि । सुखं प्रभाता रजनीयम् [भ्प् १०.३९.२३] इत्य् आदि । तासां मुकुन्दः [भ्प् १०.३९.२४] इत्य् आदि । अद्य ध्रुवं तत्र दृशो भविष्यते [भ्प् १०.३९.२५] इत्य् आदि । (पगे १५२) मैतद्-विधस्याकरुणस्य [भ्प् १०.३९.२६] इत्य् आदि । अनार्द्र-धीर् एष [भ्प् १०.३९.२७] इत्य् आदि । निवारयामः [भ्प् १०.३९.२८] इत्य् आदि । यस्यानुराग- [भ्प् १०.३९.२९] इत्य् आदि । यो ऽह्नः क्षये व्रजम् अनन्त-सखः [भ्प् १०.३९.३०] इत्य् आदिकं च स्मर्तव्यम् । भवन् च, यथा-- गोप्यश् च दयितं कृष्णम् अनुव्रज्यानुरञ्जिताः । प्रत्यादेशं भगवतः काङ्क्षन्त्यश् चावतस्थिरे ॥ [भ्प् १०.३९.३४] इत्य् आदि । ता निराशा निववृतुर् गोविन्द-विनिवर्तने । विशोका अहनी निन्युर् गायन्त्यः प्रिय-चेष्टितम् ॥ [भ्प् १०.३९.३७] इत्य् अन्तम् । विशोका विविध-शोक-वृत्तयः सत्यः । तत्-तद्-गाने तत्-तल्-लालसायाः साक्षाद् इव स्फूर्तेर् वा विशोक-प्राया अहनी अहो-रात्रं निन्युर् यापयामासुः । ॥ १०.३९ ॥ श्री-शुकः ॥ ४०० ॥
[393] etad-anantaraṃ sambhogodāharaṇaṃ ca darśitam | taṃ vilokyāgataṃ preṣṭham [BhP 10.32.3] ity ādibhiḥ | atra ca krameṇa viraha-santāpa-dhutiḥ | tatra prathamato yathā - sarvās tāḥ keśavālokaparamotsavanirvṛtāḥ | jahur virahajaṃ tāpaṃ prājñaṃ prāpya yathā janāḥ || [BhP 10.32.9] dvitīyo yathā -- tad-darśanāhlāda-vidhūta-hṛd-rujaḥ [BhP 10.32.13] ity ādi | tṛtīyo yathā- itthaṃ bhagavato gopyaḥ śrutvā vācaḥ supeśalāḥ | jahur virahajaṃ tāpaṃ tadaṅgopacitāśiṣaḥ || [BhP 10.33.1] spaṣṭam | || 10.33 || śrī-śukaḥ || 393 || [394-397] atha dvitīyaṃ kiñcid dūra-pravāsam āha -- gopyaḥ kṛṣṇe vanaṃ yāte tam anudruta-cetasaḥ | kṛṣṇa-līlāḥ pragāyantyo ninyur duḥkhena vāsarān || [BhP 10.35.1] tatra ca tāsāṃ pralāpākhyām avasthām āha- śrī-gopya ūcuḥ vāma-bāhu-kṛta-vāma-kapola- valgita-bhrūr adharārpita-venum | komalāṅgulībhir āśrita-mārgaṃ gopya īrayati yatra mukundaḥ || vyoma-yāna-vanitāḥ saha siddhair vismitās tad upadhāya salajjāḥ | kāma-mārgana-samarpita-cittāḥ kaśmalaṃ yayur apasmṛta-nivyaḥ || [BhP 10.35.2-3] yathā- hanta citram abalāḥ śṛṇutedam [BhP 10.35.4] ity ādi vṛndaśo vraja-vṛṣā [BhP 10.35.5] ity-ādy-antam | barhiṇa-stabaka- [BhP 10.35.6] ity ādi tarhi bhagna- gatayaḥ [BhP 10.35.7] ity ādy-antam | anucaraiḥ [BhP 10.35.8] ity ādi vana-latās [BhP 10.35.9] ity ādy-antam | darśanīya-tilakaḥ [BhP 10.35.10] ity ādi sarasi sārasa- [BhP 10.35.11] ity ādy-antam | saha-balaḥ [BhP 10.35.12] ity ādi mahad-(page 151) atikramaṇa- [BhP 10.35.13] ity ādi vividha-gopa-caraṇeṣu [BhP 10.35.14] ity ādi savanaśas [BhP 10.35.15] ity ādy-antam | nija-padābja-dalair [BhP 10.35.16] ity ādi vrajati tena vayaṃ [BhP 10.35.17] ity-ādy-antam | maṇi-dharaḥ [BhP 10.35.18] ity ādi kvaṇita-veṇu-rava-[BhP 10.35.19] ity-ādy-antam | kunda- dāma- [BhP 10.35.20] ity ādi manda-vāyuḥ [BhP 10.35.21] ity-ādy-antaṃ ca tat- tad-yugalaṃ smartavyam | atra saha-siddhair iti teṣām api tādṛśa-veṇu-vādya-mahimnā vaintā- bhāvāpattiḥ sūcitā | anucarair iti | atrādi-puruṣa ivācala-bhūtir ity anenaiva bodhyate | evam eva sarvatra tāsāṃ prema-kṛta-sarvottamatā-sphūrtyā kvacit tad-aiśvarya-varṇanam utpreksaiva yat-paty-apatyety-ādivad iti | vanalatā iti | atra viṣṇuṃ sarvatraiva sphurantaṃ śrī-kṛṣṇam ity arthaḥ | nija- padābjeti | atra vraja-bhū-śabdena tat-sthāni tṛṇādīni lakṣyante | teṣāṃ ca khuratodaśamanaṃ sparśa-māhātmyena nityam aṅkura-śālitva-karaṇāt | ataevāparimita-catuṣpada-vigāhe'pi tac-cārasya samāveśaḥ sidhyatīti jñeyam | etad-anantaraṃ darśānātmaka-sambhogo yathā-- vatsalo vraja-gavāṃ yad aga-dhro vandyamāna-caraṇaḥ pathi vṛddhaiḥ | kṛtsna-go-dhanam upohya dinānte gīta-veṇur anugeḍita-kīrtiḥ || utsavaṃ śrama-rucāpi dṛśīnām unnayan khura-rajaś-churita-srak | ditsayaiti suhṛd-āśiṣa eṣa devakī-jaṭhara-bhūr uḍu-rājaḥ || [BhP 10.35.22-23] atra devakī-jaṭhara-bhūr iti saṅketa-nāma-grahaṇam | saṅketa-mūlaṃ tu prāg ayaṃ vasudevasya kvacij jātas tavātmajaḥ [BhP 10.8.14] iti jñeyam | athavā, anenaivāprasiddho'pi devakī-śabdo'tra śrī-yaśodāyām eva jñeyaḥ | tatra tasyā eva tan-mātṛtvena prasiddhatvāt-nābher asāv ṛṣabha āsa sudevīsūnuḥ [BhP 2.7.10] ity atra meru-devyā eva sudevīti saṃjñāvat | dve nāmnī nanda-bhāryāyā yaśodā devakīti ca iti purāṇāntara-vacanaṃ ca tathā | evaṃ mada-vighūrṇita-locana īṣat [BhP 10.35.24] iti yadu-patir dvirada-rāja- vihāraḥ [BhP 10.35.25] iti smartavyam | vraja-gavām iti tatra sthitā bāla- vṛddhā gāvas teṣām apy upalakṣaṇatvenoktāḥ | tathaitad-agre-- evaṃ vraja-striyo rājan kṛṣṇa-līlānugāyatīḥ | remire 'haḥsu tac-cittās tan-manaskā mahodayāḥ || [BhP 10.35.26] evam aparāhṇeṣu tadīyāgamanānandena nityam ahaḥsv api remire | || 10.35 || śrī-śukaḥ || 394-397 || [398] atha dūra-pravāsaḥ | sa ca bhāvī bhavan bhūtaś ceti trividhaḥ | tatra bhāvī yathā- gopyas tās tad upaśrutya babhūvur vyathitā bhṛśam rāma-kṛṣṇau purīṃ netum akrūraṃ vrajam āgatam || [BhP 10.39.13] tāsāṃ vilāpaś ca-- aho vidhātas tava na kvacid dayā saṃyojya maitryā praṇayena dehinaḥ | tāṃś cākṛtārthān viyunaṅkṣy apārthakaṃ vikrīḍitaṃ te 'rbhaka-ceṣṭitaṃ yathā || [BhP 10.39.19] tathā -- yas tvaṃ pradarśyāsita-kuntalāvṛtaṃ [BhP 10.39.20] ity ādi | krūras tvam akrūra- [BhP 10.39.21] ity ādi | na nanda-sūnuḥ kṣaṇa-bhaṅga-sauhṛdaḥ [BhP 10.39.22] ity ādi | sukhaṃ prabhātā rajanīyam [BhP 10.39.23] ity ādi | tāsāṃ mukundaḥ [BhP 10.39.24] ity ādi | adya dhruvaṃ tatra dṛśo bhaviṣyate [BhP 10.39.25] ity ādi | (page 152) maitad-vidhasyākaruṇasya [BhP 10.39.26] ity ādi | anārdra-dhīr eṣa [BhP 10.39.27] ity ādi | nivārayāmaḥ [BhP 10.39.28] ity ādi | yasyānurāga- [BhP 10.39.29] ity ādi | yo 'hnaḥ kṣaye vrajam ananta-sakhaḥ [BhP 10.39.30] ity ādikaṃ ca smartavyam | bhavan ca, yathā-- gopyaś ca dayitaṃ kṛṣṇam anuvrajyānurañjitāḥ | pratyādeśaṃ bhagavataḥ kāṅkṣantyaś cāvatasthire || [BhP 10.39.34] ity ādi | tā nirāśā nivavṛtur govinda-vinivartane | viśokā ahanī ninyur gāyantyaḥ priya-ceṣṭitam || [BhP 10.39.37] ity antam | viśokā vividha-śoka-vṛttayaḥ satyaḥ | tat-tad-gāne tat-tal-lālasāyāḥ sākṣād iva sphūrter vā viśoka-prāyā ahanī aho-rātraṃ ninyur yāpayāmāsuḥ | || 10.39 || śrī-śukaḥ || 400 ||
English translation
English witness · section(s) 365
Anuccheda 365
Sthayi-bhava in snrgara-rasa is of two kinds: 1. saksad-upabhogatmaka (directly enjoying amorous pastimes with Lord Krsna), and 2. tad-anumodanatmaka (being pleased that some other girl is enjoying amorous pastimes with Lord Krsna). The first of these is enjoyed by the girls (saksan-nayika) who directly enjoy amorous pastimes with Lord Krsna, and the second of these is enjoyed by the girls who are the friends (sakhi) of these girls. Both kinds of girls will be described here. The girls who directly enjoy amorous pastimes with Lord Krsna are described in a general way 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 gopis.
Prīti · Sanskrit §401 · English §366
Source[४०१] भूतो, यथा- ता मन्-मनस्का मत्-प्राणा मद्-अर्थे त्यक्त-दैहिकाः [भ्प् १०.४६.४] इत्य् आदिना दर्शितः । अत्र दूत-मुखेन परस्पर-सन्देश् च दृश्यते । दूताः स्फुरित-सङ्ख्यांशा उद्ध्व-बलदेवादयः । तत्र तं प्रश्रयेणावनताः सु- सत्-कृतं अ-व्रीड-हासेक्षण-सूनृतादिभिः [भ्प् १०.४७.३] इत्य्-आदि-दिशा पूर्वं रचिताकार-गुप्तीनाम् अपि तासां महार्त्या महा-सङ्कोच-परित्यागम् अप्य् आह- इति गोप्यो हि गोविन्दे गत-वाक्-काय-मानसाः । कृष्ण-दूते समायाते उद्धवे त्यक्त-लौकिकाः ॥ [भ्प् १०.४७.९] अपृच्छन्न् [भ्प् १०.४७.३] इति प्राक्तन-क्रिययान्वयः । ॥ १०.४७ ॥ श्री-शुकः ॥ ४०१ ॥
[401] bhūto, yathā- tā man-manaskā mat-prāṇā mad-arthe tyakta-daihikāḥ [BhP 10.46.4] ity ādinā darśitaḥ | atra dūta-mukhena paraspara-sandeś ca dṛśyate | dūtāḥ sphurita-saṅkhyāṃśā uddhva-baladevādayaḥ | tatra taṃ praśrayeṇāvanatāḥ su- sat-kṛtaṃ a-vrīḍa-hāsekṣaṇa-sūnṛtādibhiḥ [BhP 10.47.3] ity-ādi-diśā pūrvaṃ racitākāra-guptīnām api tāsāṃ mahārtyā mahā-saṅkoca-parityāgam apy āha- iti gopyo hi govinde gata-vāk-kāya-mānasāḥ | kṛṣṇa-dūte samāyāte uddhave tyakta-laukikāḥ || [BhP 10.47.9] apṛcchann [BhP 10.47.3] iti prāktana-kriyayānvayaḥ | || 10.47 || śrī-śukaḥ || 401 ||
English translation
English witness · section(s) 366
Anuccheda 366
The desire to enjoy amorous pastimes directly with Lord Krsna is manifested in the gurl Kubja and in other girls like here. This desire is seen in these words of srimad-Bhagavatam (10.48.9):
sahosyatam iha prestha. . .
"O beloved, please stay here with me for a few days more and enjoy. I cannot give up Your association, O lotus-eyed one."
The meaning of this verse is clear. This verse was spoken by Kubja.
Prīti · Sanskrit §402 · English §367
Source[४०२] अतएव- गोप्यो हसन्त्यः पप्रच्छू राम-सन्दर्शनादृताः । कच्चिद् आस्ते सुखं कृष्णः पुर-स्त्री-जन-वल्लभः ॥ [भ्प् १०.६५.९] इत्य् आदि । हसन्त्यः प्रेमेर्ष्यया कृष्णम् उपहसन्त्य इत्य् अर्थः । ॥१०.६५ ॥ श्री-शुकः ॥ ४०२ ॥
[402] ataeva- gopyo hasantyaḥ papracchū rāma-sandarśanādṛtāḥ | kaccid āste sukhaṃ kṛṣṇaḥ pura-strī-jana-vallabhaḥ || [BhP 10.65.9] ity ādi | hasantyaḥ premerṣyayā kṛṣṇam upahasantya ity arthaḥ | ||10.65 || śrī-śukaḥ || 402 ||
English translation
English witness · section(s) 367
Anuccheda 367
The desire to enjoy amorous pastimes with Lord Krsna is also seen in the Lord's queens. This is seen in these words of srimad- Bhagavatam (10.61.4):
smayavaloka-lava-darsita. . .
"The arched eyeborws of these sixteen-thousand queens enchantingly expressed those ladies' secret intentions through coyly smiling sidelong glances. Thus their eyebrows boldly sent forth conjugal messages. Yet even with these arrows of Cupid, and with other means as well, they could not agitate Lord Krsna's senses."
The desire to enjoy amorous pastimes directly with Lord Krsna is also seen amongst the gopis, as described in these words of srimad-Bhagavatam (10.31.19):
yat te sujata-caranamburuham. . .
"O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path."
This kind of amorous desire is natural for the gopis. When Lord Krsna left them, the gopis became very angry. This anger is not a fault on their part. They were unable to tolerate Lord Krsna's absence. This anger of the gopis 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 frindship with this dark-compexioned boy, even if we can't give up talking about Him."
Among the gopis there are many different kinds of amorous love for Lord Krsna. For some gopis their relationship with Lord Krsna is that of two lovers' mutual adoration. These gopis think, "O Krsna, I am Yours." They possess a abundance of qualities like submissiveness, humbleness, speaking sweet words, and politeness. Other gopis have a different mood. These gopis think, "Krsna is mine". They possess an abundance of qualities like independence, knowing Krsna's heart, joking with Krsna, and dealing with Krsna in a crooked way. These different qualities are manifested in different ways. Sometimes these qualities in a large degree, in a lesser degree, or mixed with other qualities. In this way there are many different ways these qualities may be manifested in the gopis. Examples of how different gopis have different kinds of qualities in their amorous pastimes with Lord Krsna are seen in these words of srimad-Bhagavatam (10.32.4-9):
kacit karambujam saurer jagrhe 'njalina muda kacid dadhara tad-bahum amse candana-bhusitam
"One gopi joyfully took Krsna's hand between her folded palms, and another placed His arm, anointed with sandalwood paste, on her shoulder.
kacid anjalinagrhnat tanvi tambula-carvitam eka tad-anghri-kamalam santapta stanayor adhat
"A slender gopi respectfully took in her joined hands the betel nut He had chewed, and another gopi, burning with desire, put His lotus feet on her breasts.
eka bhru-kutim abadhya prema-samrambha-vihvala ghnantivaiksat kataksepaih sandasta-dasana-cchada
"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.
aparanimisad-drgbhyam jusana tan-mukhambujam apitam api natrpyat santas tac-caranam yatha
"Another gopi looked with unblinking eyes upon His lotus face, but even after deeply relishing its sweetness She did not feel satiated, just as mystic saints are never satiated when meditating upon the Lord's feet.
tam kacin netra-randhrena hrdi krtva nimilya ca pulakangy upaguhyaste yogivananda-sampluta
"One gopi took the Lord through the aperture of her eyes and placed Him within her heart. Then, with her eyes closed and her bodily hairs standing on end, she continuously embraced Him within. Thus immersed in transcendental ecstasy, she resembled a yogi meditating upon the Lord.
sarvas tah kesavaloka- paramotsava-nirvrtah jahur viraha jam tapam prajnam prapya yatha janah
"All the gopis enjoyed the greatest festivity when they saw their beloved Kesava again. They gave up the distress of separation, just as people in general forget their misery when they gain the association of a spiritually enlightened person."
In the first of these verses (srimad-Bhagavatam 10.32.4) is seen an example of a gopis whose relationshuip with Lord Krsna is based on mutual adoration. That is the first relartionship described here, therefore this gopi is considered very important. She meets Lord Krsna andHe treats Him with great respect. Here it is saif that she took Lord Krsna's hand in her folded palms. In this way she showed adoration for Him. She also showed submissiveness and other like qualities. This gopi is situation in the midst of the other gopis. She is very important, and therefore she is described first in this passage. In srimad- Bhagavatam 10.32.6 is described another kind of gopi, a gopi who thinks, "Krsna is mine." This gopi is also situated in the midts of the gopis. Her position is very rare and exalted. She has a special kind of love for LLord Krsna. Thinking, Krsna is my property, she stares at Him with frowning glances and enjoys other like pastimes with Him. This particular gopi is sri Radha. Her exalted position is described in these words describing the month of Karttika in the Vraja-ratnakara-dhrta part of the Bhavisya Purana:
tasmin dine ca bhagavan ratrau radha-grham yayau sa ca kruddha tam udare kanci-damna babandha ha
"That evening Lord Krsna went to Radha's home. Angry, she bound His waist with Her own sash.
krsnas tu sarvam avedya nija-geha-mahotsavam priyam prasadayam asa tatah sa tam amocayat
"Telling Her about a great festival at His home, Lord Krsna pacified His beloved Radha and She set Him free."
The exalted position of sri Radha is also seen in these words of Padma Purana:
yatha radha priya. . .
"Just as srimati Radharani is dear to the Supreme Lord Krsna (Visnu), so Her bathing place (Radha- kunda) is equally dear to Krsna. Among all the gopis, She alone stands supreme as the Lord's most beloved."
sri Radha's great glory is also seen in these words (which refer to Her) in srimad-Bhagavatam (10.30.28):
anayaradhito nunam. . .
"Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."
When She went to Dvaraka, sri Radha was known by the name Satyabhama. There She was the most glorious of Lord Krsna's queens. This is seen in the following words spoken to Her by Lord Krsna in the sri Visnu Purana (5.30.33):
yadi te tad-vacah satyam satyatyartham priyeti me mad-geha-niskutarthaya tadayam niyatam taruh
"O Satyabhama, if My words, `You are most dear to Me', are true, then I will certainly bring the parijata tree to the pleasure garden in Your palace."
In the Karttika-mahatmya of the Padma Purana, Lord Krsna tells sri Radha:
na me tvattah priyatama. . .
"No one is more dear to Me than You."
In sri Hari-vamsa, Vaisampayana Muni says of sri Radha:
saubhagye cadhikabhavat
"sri Radha is the most fortunate of Lord Krsna's beloveds."
sri Radha also has a revial. Her celebrated rival is named Candravali. This is described in the following words of sri Bilvamangala Thakura:
radha-mohana-mandirad upagatas candravalim ucivan radhe ksemam iheti tasya vacanam srutvaha candravali kamsa-ksemam aye vimugdha-hrdaye kamsah kva drstas tvaya radha kveti vilajjito nata-mukhah smero harih patu vah
"Bewildered by the ecstasy of thinking of sri Radha, and walking alone, Lord Krsna suddenly met Candravali. He said: `Radha, this is a bequtiful place.' Hearing these words, Candravali said: `This is Kamsa's place.' Then Krsna said: `O girl with the bewildered heart, where do you see Kamsa?' Then Candravali replied: `Where do You see Radha?' May Lord Krsna, who at that moment smiled and bowed His face with embarrassment, protect you all."
The gopis who are like Candravali are described in srimad- Bhagavatam 10.32.5. Candravali's dearest friends are Padma and saibya. The gopis who are like sri Radha are described in srimad-Bhagavatam 10.32.7-8. sri Radha thinks: "Krsna is My property. He follows Me. He is in My grip." sri Radha's two dearest friends are said in the scriptures to be Visakha and Anuradha. In the Bhavisya Purana, Uttara-khanda, it is said:
visakha dhyana-nisthika. . .radhanuradha
"Prominent among the gopis are Visakha, Dhyana- nisthika, Radha and Anuradha."
Radha's friend Anuradha is also known by the name Lalita. In srimad-Bhagavatam 10.32.4 are described the activities of two gopis. The first gopi submissively and politely takes Lord Krsnas' arm, but the second gopi thinks, "Krsna is my property" as she takes Lord Krsna's arm. sri Radha shows Her love for Lord Krsna in that way, by insistently thinking, Krsna is My property". Another famous gopi is named syamala. She is the eighth gopi. She is described in these words of Visnu Purana:
kacid ayantam alokya govinda-mati-harsita krsna krneti krsneti praha nanyad udairayat
"When she saw Lord Krsna approasch, her heart became joyful. She called out, `Krsna! Krsna! Krsna!' She spoke no word but that."
Another famous gopi is named Bhadra. The gopis' blissful love for Lord Krsna is seen in srimad-Bhagavatam 10.32.9:
sarvah. . .
"All the gopis enjoyed the greatest festivity when they saw their beloved Kesava again. They gave up the distress of separation, just as people in general forget their misery when they gain the association of a spiritually enlightened person."
The verses of srimad-Bhagavatam 10.32.4-9 were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §403 · English §368
Source[४०३] यथैव श्रीमद्-उद्धव-सन्निधाव् उन्माद-वचनम् अपि दर्शितम् । काचिन् मधुकरं दृष्ट्वा ध्यायन्ती कृष्ण-सङ्गमम् । प्रिय-प्रस्थापितं दूतं कल्पयित्वेदम् अब्रवीत् ॥ [भ्प् १०.४७.११] काचिच् छ्री-राधा । तथैव आख्यातं वासना-भाष्ये । एतद्-विवरणं च श्री- दशम-टिप्पन्यां दृश्यम् इति ।
[403] yathaiva śrīmad-uddhava-sannidhāv unmāda-vacanam api darśitam | kācin madhukaraṃ dṛṣṭvā dhyāyantī kṛṣṇa-saṅgamam | priya-prasthāpitaṃ dūtaṃ kalpayitvedam abravīt || [BhP 10.47.11] kācic chrī-rādhā | tathaiva ākhyātaṃ vāsanā-bhāṣye | etad-vivaraṇaṃ ca śrī- daśama-ṭippanyāṃ dṛśyam iti |
English translation
English witness · section(s) 368
Anuccheda 368
Now will be described the situation were a devotee is pleased (anumodana) by another devotee's attainment of love for Lord Krsna in srngara-rasa. An example of this is seen in these words of srimad-Bhagavatam (10.53.37-39):
asyaiva bharya bhavitum rukminy arhati napara asav apy anavadyatma bhaismyah samucitah patih
"Rukmini, and no one else, deserves to become His wife, and He also, possessing such flawless beauty, is the only suitable husband for Princess Rukmini.
kincit su-caritam yan nas tena tustas tri-loka-krt anugrhnatu grhnatu vaidarbhyah panim acyutah
"May Acyuta, the creator of the three worlds, be satisfied with whatever pious work we may have done and show His mercy by taking the hand of Vaidarbhi.
evam prema-kala-baddha vadanti sma puraukasah
"Bound by their swelling love, the city's residents spoke in this way."
In these verses it is seen that many different kinds of people, people with different thoyghts and desires, people who have not even the slightest touch of the qualification to enjoy pastimes in srngara-rasa with Lord Krsna as their beloved, still feel delight (anumodana) in their hearts when Lord Krsna enjoys the pastime of wedding Princess Rukmini. Here the word prema-kala-baddhah" means "their hearts bound with a little love, they were delighteed". Even though it was only a small particle of love, and even though the people were not refined or sophisticated, they still felt delighted at heart. At the same time the most glroious kind of love took its birth within them. The regal full moon of ecstatic love rose within them. In this way the greatest kind of delight appeared in their hearts. These verses were spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §404 · English §369
Source[४०४] तत्र उन्मादेनैव मानिनी-भङ्ग्याह अष्टभिः--मधुप कितव-बन्धो [भ्प् १०.४७.१२] इत्य् आदि ।
[404] tatra unmādenaiva māninī-bhaṅgyāha aṣṭabhiḥ--madhupa kitava-bandho [BhP 10.47.12] ity ādi |
English translation
English witness · section(s) 369
Anuccheda 369
An example of the devotees who directly enjoy amorous pastimes with Lord Krsna is seen in these words of srimad- Bhagavatam (10.30.11-12):
apy ena-patny upagatah priyayeha gatrais tanvan drsam sakhi su-nirvrtim acyuto vah kantanga-sanga-kuca-kunkuma-ranjitayah kunda-srajah kula-pater iha vati gandhah
"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.
bahum priyamsa upadhaya grhita-padmo ramanujas tulasikali-kulair madandhaih anviyamana iha vas taravah pranamam kim vabhinandati caran pranayavalokaih
"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."
Here the word "ena-patni" means "O beautiful-eyed wife of the deer". Here the gopis imagine that the doe is like a human being, like the gopis themselves, and thus is the wife of a deer. The word "sakhi" means you have attained my friendship because of your good fortune, which I will soon describe". "Priyaya acyutah" means sri Krsna accompanied by His beloved". "Gatraih" means "Their limbs entwined in an embrace". Vah" means "ofe persons like tyourselves", drsam" means "of the eyes", "sunirvrtim" means "the spiritual bliss born from seeing Lord Krsna", "tanvan" means "granting the best of all", and "upagatah" means "did He come near you?" Here the wives of the deer may ask: "How can you know if Lord Krsna was here?" Fearing the does might speak those words, the gopis speak the second half (beginning with the word kanta) of this verse, where, speaking words that indirectly praise the divine couple's amorous pastimes, they describe the symptoms of Lord Krsna's presence. Here the word "kula-pateh" means "the tilaka mark decorating the family of Vraja's king", "kunda-srajah gandhah" means "the fragrance of the jasmine garland", and "iha vati" means "is blown here by the breeze". What is the garland like? It is described here in the words "kantanga-sanga-kuca-kunkuma- ranjitayah", which mean "reddened with kunkuma from the limbs of His passionate and all-virtuous beloved". The gopis say: "We think that you, who perceive everything here, might have smelled this fragrance as you walked near Them." Fearing this doe is concealing the joy she feels on seeing the divine couple and the grief she feels by separation from Them, and thinking the doe must certainly have seen the divine couple, the gopis joyfully describe a specific pastime the divine couple might have enjoyed at that time. Then, seeing the bent-down trees, and thinking them servants now bowing down before them, the gopis ask the trees if they had the good fortune of seeing the divine couple. In this way the gopis spoke srimad-Bhagavatam 10.30.12. In that verse the word "anviyamanah" means "being followed", "caran pranayavalokaih" means enjoying pastimes of mutual loving glances", "vah pranamam kim vabhinandati" means "did He respectfully ackowledge your obeisances?" Here the gopis mean to say: Rapt in enjoying pastim,es with His beloved, did Lord Krsna greet you? We do not think He did." These verses were spoken by sri Radha's girlfriends.
Prīti · Sanskrit §405 · English §370
Source[४०५] माने कारणम् आह सकृद् अधर-सुधां [भ्प् १०.४७.१३] इत्य् आदि
[405] māne kāraṇam āha sakṛd adhara-sudhāṃ [BhP 10.47.13] ity ādi
English translation
English witness · section(s) 370
Anuccheda 370
Beginning with alambana and ending with sthayi-bhava, srngara- rasa has thus been described. Srngara-rasa has two divisions: 1. vipralambha (separation), and 2. sambhoga (enjoyment). Vipralambha means "attainment (lambha) of distance (vipra)". Vipralambha is described in these words of Ujjvala-nilamani, srngara-prakarana, Texts 1-2:
yunor ayuktayor bhavo yuktayor vatha yo mithah
abhistalinganadinam anavaptau prakrsyate sa vipralambho vijneyah sambhogonnati-karakah
"Vipralambha (love-in-separation) is of two kinds: 1. yunor ayuktayor bhava (love-in-separation of the youthful couple who have not yet directly met each other), and 2. yunor yuktayor bhava (love-in-separation of the youthful couple who have already met each other). "The yearning to embrace and enjoy amorous pastimes on the part of the couple who have not yet met becomes the source of their intense pleasure."
The exalted nature of vipralambha is described in these words of Ujjvala-nilamani, srngara-prakarana, Text 3:
na vina vipralambhena sambhogah pustim asnute kasayite hi vastradau bhuyan rago vivardhate
"Just as one cannot redden cloth or some other object without the use of red dye, in the same way the happiness of conjugal love cannot reach its fullness without there having been separation of the lovers."
This truth 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."
Lord Krsna also confirms this truth in these words of srimad-Bhagavatam (10.47.34-35):
yat tv aham bhavatinam vai dure varte priyo drsam manasah sannikarsartham mad-anudhyana-kamyaya
"But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me.
yatha dura-care presthe mana avisya vartate strinam ca na tatha cetah sannikrste 'ksi-gocare
"When her lover is far away, a woman thinks of him more than when he is present before her."
Vipralambha has four divisions: 1. purva-raga (before the lovers have met), 2. mana (jealous anger), 3. prema-vaicittya (sorrow), and 4. pravasa (the beloved lives in a faraway place). Sambhoga is defined as the love when the two lovers enjoy (sambhoga) together. Sambhoga is described in these words of Ujjvala-nilamani, Sambhoga-prakarana, Text 1:
darsanalinganadinam anukulyan nisevaya yunor ullasam arohan bhavah sambhoga iryate
"That state which, by glances, embraces, and other activities brings pleasure to the youthful divine couple is called sambhoga."
As was described before, vipralambha is divided into four parts, which begin with purva-raga. purva-raga is described in these words of Ujjvala-nilamani, srngara-prakarana, Text 5:
ratir ya sangamat purvam darsana-sravanadi-ja tayor unmilati prajnaih purva-ragah sa ucyate
"That love born from seeing, hearing, or other kinds of contact before the couple have actually met is called purva- raga by the wise."
Purva-raga is seen in the following description of Queen Rukmini in srimad-Bhagavatam (10.52.23):
sopasrutya mukundasya rupa-virya-guna-sriyah grhagatair giyamanas tam mene sadrsam patim
"Hearing of the beauty, prowess, transcendental character, and opulencer of Mukunda from visitors to the palace who sang His praises, Rukmini decided that He would be the perfect husband for her."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §406–407 · English §371–373
Source[४०६] अत्र किंवदन्तीम् आश्रित्य पद्मायाः प्रतिनायिकात्वेनोपन्यासः क्रियते । दूत- प्रस्तुति-प्रत्याख्यानम् किम् इह [भ्प् १०.४७.१४] इति । [४०७] विजयते सर्वं वशीकरोति इति विजयः श्री-कृष्णः स एव सखा त्वद्-बन्धुः । तस्य सखीनां सम्प्रति माथुरीणाम् एवाग्रतः तस्य विजयस्य तद्-वशीकार- पर्यन्तस्य प्रसङ्गः । तथापि तद्-आसक्तौ तद्-दोष एव कारणम् इति स्व- दोषं परिहरन्ती दैन्यम् आलम्ब्य तस्य निर्दयत्वं प्रतिपादयति दिवि भुवि च [भ्प् १०.४७.१५] इत्य् आदि ।
[406] atra kiṃvadantīm āśritya padmāyāḥ pratināyikātvenopanyāsaḥ kriyate | dūta- prastuti-pratyākhyānam kim iha [BhP 10.47.14] iti | [407] vijayate sarvaṃ vaśīkaroti iti vijayaḥ śrī-kṛṣṇaḥ sa eva sakhā tvad-bandhuḥ | tasya sakhīnāṃ samprati māthurīṇām evāgrataḥ tasya vijayasya tad-vaśīkāra- paryantasya prasaṅgaḥ | tathāpi tad-āsaktau tad-doṣa eva kāraṇam iti sva- doṣaṃ pariharantī dainyam ālambya tasya nirdayatvaṃ pratipādayati divi bhuvi ca [BhP 10.47.15] ity ādi |
English translation
English witness · section(s) 371–373
Anuccheda 371
Now the purva-raga of the vraja-gopis will be considered. Although in some special circumstances sambhoga is manifest even in Lord Krsna's early childhood (balya), in general the pastimes where Lord Krsna is the gopis' paramour arwe manifested in Lord Krsna's kaisora (11-15 years) age. This is seen in the following words of Bhavisya Purana's description of Karttika-vrata:
balye 'pi bhagavan krsnah kaisoram rupam asritah
"Even in His early childhood Lord Krsna manifested the same enchanting handsome form He later manifested as a teenager (kaisora)."
This means that the form manifest in Lord Krsna's kaisora's age is also manifest, although hidden, in His other ages as well. Therefore the manifestation of sambhoga in these other ages is not inappropriate. By the Lord's great power His kaisora form may be manifested even in His childhood, even when He was only six-years old. In trhis way even at that young age purva- raga was manifest. Purva-raga is described in these words of srimad-Bhagavatam (10.20.45):
aslisya sama-sitosnam prasuna-vana-marutam janas tapam jahur gopyo na krsna-hrta-cetasah
"Except for the gopis, whose hearts had been stolen by Krsna, the people could forget their suffering by embracing the wind coming from the flower-filled forest. This wind was neither hot nor cold."
Here the words "gopyo na jahuh" mean "the gopis did not leave". They did not leave because their hearts were stolen by Krsna (krsna-hrta-cetasah). In this way it is seen that they were tormented by separation from Krsna. This verse was spoken by srila sukadeva Gosvami.
Anucchedas 372 and 373
The gopis' purva-raga love for Lord Krsna is also seen in these words of srimad-Bhagavatam (10.21.1-19):
ittham sarat-svaccha-jalam padmakara-su-gandhina nyavisad vayuna vatam sa-go-gopalako vanam
"Thus the Vrndavana forest was filled with transparent autumnal waters and cooled by breezes perfumed with the fragrance of lotus flowers growing in the clear lakes. The infallible Lord, accompanied by His cows and cowherd boyfriends, entered that Vrndavana forest.
kusumita-vanaraji-susmi-bhrnga- dvija-kula-ghusta-sarah-sarin-mahidhram madhupatir avagahya carayan gah saha-pasu-pala-balas cukuja venum
"The lakes, rivers and hills of Vrndavana resounded with the sounds of maddened bees and flocks of birds moving about the flowering trees. In the company of the cowherd boys and Balarama, Madhupati [Sri Krsna] entered that forest, and while herding the cows He began to vibrate His flute.
tad vraja-striya asrutya venu-gitam smarodayam kascit paroksam krsnasya 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.
tad varnayitum arabdhah smarantyah krsna-cestitam nasakan smara-vegena viksipta-manaso nrpa
"The cowherd girls began to speak about Krsna, but when they remembered His activities, O King, the power of Cupid disturbed their minds, and thus they could not speak.
barhapidam nata-vara-vapuh karnayoh karnikaram bibhrad vasah kanaka-kapisam vaijayantim ca malam randhran venor adhara-sudhayapurayan gopa-vrndair vrndaranyam sva-pada-ramanam pravisad gita-kirtih
"Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krsna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.
iti venu-ravam rajan sarva-bhuta-manoharam srutva vraja-striyah sarva varnayantyo 'bhirebhire
"O King, when the young ladies in Vraja heard the sound of Krsna's flute, which steals the minds of all living beings, they all embraced one another and began describing it.
sri-gopya ucuh
aksanvatam phalam idam na param vidamah sakhyah pasun anuvivesayator vayasyaih vaktram vrajesa-sutayor anuvenu justam yair va nipitam anurakta-kataksa-moksam
"The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vrndavana. For those who have eyes, we think there is no greater object of vision.
cuta-pravala-barha-stabakotpalabja- malanuprkta-paridhana-vicitra-vesau madhye virejatur alam pasu-pala-gosthyam range yatha nata-varau kvaca gayamanau
"Dressed in a charming variety of garments, upon which Their garlands rest, and decorating Themselves with peacock feathers, lotuses, lilies, newly grown mango sprouts and clusters of flower buds, Krsna and Balarama shine forth magnificently among the assembly of cowherd boys. They look just like the best of dancers appearing on a dramatic stage, and sometimes They sing.
gopyah kim acarad ayam kusalam sma venur damodaradhara-sudham api gopikanam bhunkte svayam yad avasista-rasam hradinyo hrsyat-tvaco 'sru mumucus taravo yatharyah
"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.
vrndavanam sakhi bhuvo vitanoti kirtim. . .
"O friend, Vrndavana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Krsna, the son of Devaki. The peacocks dance madly when they hear Govinda's flute, and when other creatures see them from the hilltops, they all become stunned.
dhanyah sma mudha-gatayo 'pi harinya etah. . .
"Blessed are all these foolish deer because they have approached Maharaja Nanda's son, who is gorgeously dressed and is playing on His flute. Indeed, both the doe and the bucks worship the Lord with looks of love and affection.
krsnam niriksya. . .
"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.
gavas ca krsna-mukha. . .
"Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing out of Krsna's mouth. The calves, their mouths full of milk from their mothers' moist nipples, stand stdl as they take Govinda within themselves through their tearfilled eyes and embrace Him within their hearts.
prayo batamba vihaga munayah. . .
"O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see Krsna. With closed eyes they are simply listening in silence to the sweet vibrations of His flute, and they are not attracted by any other sound. Surely these birds are on the same level as great sages.
nadyas tada tad upadharya. . .
"When the rivers hear the flute-song of Krsna, their minds begin to desire Him, and thus the flow of their currents is broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace Murari's lotus feet and, holding on to them, present offerings of lotus flowers.
drstvatape vraja-pasun. . .
"In the company of Balarama and the cowherd boys, Lord Krsna is continually vibrating His flute as He herds all the animals of Vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky has expanded himself out of love. He is rising"
purnah pulindyah. . .
"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.
hantayam adrir abala. . .
"Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krsna and Balarama, along with Their calves, cows and cowherd friends, with all kinds of necessities-water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very jubilant.
ga gopakaih. . .
"My dear friends, as Krsna and Balarama pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cows' rear legs at the time of milking. When Lord Krsna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very wonderful."
In srimad-Bhagavatam 10.21.1-19 the word "ittham" (thus) means "as was described in the previous chapter", and the words "kusumitam" (filled with flowers) and vanam" (forest) also mean "as was described in the previous chapter". The word "vanam" means "the forest in that place", "susmi" means "wild", "tad-vraja. . .venu-gitam asrutya" means "hearing the music of Lord Krsna's flute", "paeroksam anvavarnayan" means "in a secluded place they shyly described their love for Lord Krsna. It was not appropriate to describe these feelings in the presence of their elders. The gopis concealed all this from their elders' knowledge."We may note that here it is said they described their love for Lord Krsna, but they did not say that He had yet become their lover. The words "tad varnayitum nasakan" mean "they had no power to describe those confidential topics". The reason they had no power to describe them is given in the words smarantyah" (remembering) and "smara-vegena" (by the power of Cupid). Then, in the next verse (srimad-Bhagavatam 10.21.5) the gopis describe the previously revealed activities of Lord Krsna. Here the words "adhara-sudhaya" (with the nectar of His lips) refers to Lord Krsna's playing the flute. By directly seeing Lord Krsna in this way the gopis became enchanted. Thus they had no power to speak (nasakan). They wildly embraced each other (abhirebhire). Although they had no power to describe their love for Lord Krsna, the gopis still spoke (sri-gopya ucuh). There weretwo reasons they could not remain silent. The first reason is, even they did not understand that they were overcome by the great power of their ecstatic love for Lord Krsna. The second reason is they did understand how they were overcome by their ecstatic love for Lord Krsna. The first of these reasons is seen in srimad- Bhagavatam 10.21.7. This verse has a second interpretation. Here the words It may also be interpreted to mean "The gopas drink the nectar of the face of Lord Krsna, the younger (anu) of the two princes of Vraja (vrajesa-sutayoh), a face where the flute is placed". The second reason is seen in srimad-Bhagavatam 10.21.8-9. Thus in the first part (srimad-Bhagavatam 10.21.7) of the gopis' explanation they attaempted to keep their real feelings hidden, and in the second part (srimad-Bhagavatam 10.21.8-9) of their statement they found that they had no power to conceal their true feelings. In the passage begionning with srimad-Bhagavatam 10.21.13 the gopis desrcibed their feelings in a more circumspect, a hidden way. Concluding this chapter of srimad-Bhagavatam, srila sukadeva Gosvami says (srimad- Bhagavatam 10.21.20):
evam-vidha bhagavato ya vrndavana-carinah varnayantyo mitho gopyah kridas tan-mayatam yayuh
"Thus narrating to one another the playful pastimes of the Supreme Personality of Godhead as He wandered about in the Vrndavana forest, the gopis became fully absorbed in thoughts of Him."
Here the word "tan-mayatam" means "they became rapt in thinking of Lord Krsna". This means they became like a rake who always thinks of women. These verses were spoken by srila sukadeva Gosvami.