Bb2-7

Sri Brhad-Bhagavatamrta .heo Part Two, Chapter Seven

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Text 1 çré-sarüpa uväca evaà yat paramaà sädhyaà paramaà sädhanaà ca yat tad vicäryädhunä brahman svayaà niçcéyatäà tvayä çré-sarüpaù uväca-Çré Sarüpa said; evam-thus; yat-what; paramamsupreme; sädhyam-to be attained; paramam-supreme; sädhanam-method; ca-and; yat-what; tat-that; vicärya-considering; adhunä-now; brahman-O brahmana; svayam-personally; niçcéyatäm-should be discerned; tvayä-by you. Çré Sarüpa said: O brähmaëa, please consider all this and decide what is the best goal of life and the best way to attain it. Text 2 mathurä-brähmaëa-çreñöha mädvat präpyaà tvayäpi tat sarvaà devyäù prasädena präptam eveti manyatäm mathurä-brähmaëa-çreñöha-O best of Mathurä brähmanas; mädvat-like me; präpyaà tvayä-by you; api-also; tat-that; sarvam-everything; devyäù-of the goddess; prasädena-by the mercy; präptam-attained; eva-indeed; itithus; manyatäm-should be considered. O best of Mathurä brähmaëas, by the grace of the goddess you also may attain all that I have attained.

Text 3 vartate cävaçiñöaà yat bhüta-präyaà ca viddhi tat vékñye kåpä-bharaà tasya vyaktaà bhagavatas tvayi vartate-is; ca-also; avaçiñöam-remainder; yat-what; bhüta-was; präyammostly; ca-and; viddhi-know; tat-that; vékñye-I will see; kåpä-bharam-great mercy; tasya-of Him; vyaktam-manifested; bhagavataù-of the Lord; tvayi-to you. Know that what you have not attained you will attain. I will see the Lord bestow His great mercy on you. Text 4 paçya yaç cätmanas tasya tadéyänäm api dhruvam våttaà parama-gopyaà tat sarvaà te kathitaà mayä paçya-see; yaù-what; ca-and; ätmanaù-of the self; tasya-of Him; tadéyänäm-of His devotees; api-also; dhruvam-indeed; våttam-done; parama-gopyam-very confidential; tat-that; sarvam-everything; te-to you; kathitam-spoken; mayä-by me. I have told you the most confidential secrets of the Lord, His devotees, and myself. Texts 5-7 nija-bhäva-viçeñaç ca bhagavac-caraëäçrayaù na prakäçayituà yogyo hriyä sva-manase 'pi yaù jäte daçä-viçeñe ca våttaà sva-para-vismåteù

viçesa-jïäna-rahityän nänubhütaà yadätmanä tat tat sarvam idaà tena kåñëenäviçya me hådi niùsäritam iväyätaà baläd vaktre tvad-agrataù nija-own; bhäva-love; viçeñaù-specific; ca-and; bhagavat-of the Lord; caraëa-at the feet; äçrayaù-shelter; na-not; prakäçayitum-to manifest; yogyaù-proper; hriyä-from shyness; sva-manase-in the heart; api-also; yaùwho; jäte-born; daçä-condition; viçeñe-specific; ca-also; våttam-done; svaoneself; para-and others; vismåteù-from forgetfulness; viçesa-specific; jïänaknowledge; rahityät-from the secret; na-not; anubhütam-experienced; yadäwhen; ätmanä-by the self; tat tat sarvam-everything; idam-this; tena-by Him; kåñëena-Kåñëa; äviçya-entering; me-my; hådi-heart; niùsäritam-gone; iva-as if; äyätam-arrived; balät-by force; vaktre-in the mouth; tvat-you; agrataù-in the presence. Evereything of the highest love for the Lord's lotus feet, which I am embarrassed to reveal even in my own heart, and which is so confidential I myself do not know of it directly, in your presence has come from my mouth, for the Lord entered my heart and forced it out. Text 8 bhavataç cätra viçväso nitaräà samapadyata lakñaëair lakñitaç cäyaà mayä çéghra-phala-pradaù bhavataù-of you; ca-also; atra-in this; viçväsaù-faith; nitaräm-greatly; samapadyata-is; lakñaëaiù-by the characteristics; lakñitaù-seen; ca-also; ayam-this; mayä-by me; çéghra-long; phala-result; pradaù-giving. By the symptoms you show I can see that you have great faith, which will bring you the greatest result. Text 9

svayaà çré-radhikä devé prätar adyädideça mäm sarüpäyäti mat-kuïje mad-bhakto mäthuro dvijaù svayam-personally; çré-radhikä devé-Goddess Rädhikä; prätaù-in the morning; adya-today; ädideça-instructed; mäm-me; sarüpa-O Sarüpa; äyäticomes; mat-kuïje-in My forest; mad-bhaktaù-My devotee; mäthuro dvijaù-a Mathurä brähmaëa. This morning Queen Rädhikä instructed me: "O Sarüpa, a Mathurä brähmaëa who is My devotee has come to My forest." Text 10 tatraikäké tvam adyädau gatvä mad-upadeçataù prabodhyäçväsya taà kåñëaprasädaà präpaya drutam tatra-there; ekäké-alone; tvam-you; adya-today; ädau-beginning; gatvägoing; mad-upadeçataù-on My order; prabodhya-awakening; äçväsyacomforting; tam-that; kåñëa-of Kåñëa; prasädam-mercy; präpaya-give; drutam-at once. On My order quickly go there alone, enlighten him, comfort him, and give him Kåñëa's mercy. Text 11 asmät tasyäù samädeçäc chéghram aträham ägataù na praharñäd upekñe sma kåñëa-saìga-sukhaà ca tat asmät-from that; tasyäù-of Her; samädeçät-instruction; çéghram-from afar; atra-here; aham-I; ägataù-have come; na-not; praharñät-out of joy; upekñe sma-considered; kåñëa-of Kåñëa; saìga-of the company; sukham-the happiness; ca-and; tat-that.

Following Her order, I happily came here from far away, not caring for the happiness of Kåñëa's company. Text 12 çré-parékñid uväca evam ukto 'pi viprasya tasya hi prema-sampadaù udayadarçanän mürdhni sarüpaù karam arpayät çré-parékñid uväca-Çré Parékñit said; evam-thus; uktaù-said; api-even; viprasya-of the brähmaëa; tasya-of him; hi-indeed; prema-of love; sampadaù-the wealth; udaya-the rising; adarçanät-because of not seeing; mürdhni-on the head; sarüpaù-Sarüpa; karam-his hand; arpayät-placed. Çré Parékñit said: Seeing that the wealth of spiritual love had not yet appeared in the brähmaëa, Sarüpa placed his hand on the brähmaëa's head. Text 13 sadyas tasyäsphurac-citte svänubhütam iväkhilam çré-sarüpänubhütaà yatkåpayä tan-mahätmanaù sadyaù-at once; tasya-of him; asphurat-manifested; citte-in the heart; svänubhütam-experienced; iva-as if; akhilam-everything; çré-sarüpa-Çré Sarüpa; anubhütam-experienced; yat-of whom; kåpayä-by the mercy; tatmahätmanaù-of that great soul. Then, by the mercy of that great soul, the brähmaëa could see in his heart everything that Sarüpa had seen. Text 14

mahat-saìgama-mähätmyam evaitat paramädbhutam kåtärtho yena vipro 'sau sadyo 'bhüt tat-svarüpavat mahat-of the great souls; saìgama-of the association; mähätmyam-the glory; eva-indeed; etat-this; paramädbhutam-very wonderful; kåtärthaùsuccessful; yena-by which; vipraù-brähmaëa; asau-the; sadyaù-at once; abhüt-became; tat-svarüpavat-in his original form. Made successful by the very wonderful glory of association with a great soul, the brähmaëa at once attained his original spiritual form. Çréla Sanätana Gosvämé explains that by the great mercy of the Lord one attains the association of a devotee. The value of associating with a devotee is described in Çrémad-Bhägavatam 3.7.19: yat-sevayä bhagavataù küöa-sthasya madhu-dviñaù rati-räso bhavet tévraù pädayor vyasanärdanaù "By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangable enemy of the Madhu demon, and whose service vanquishes one's material miseries."* The Vaçiñöha-çästra explains: sadä santo 'bhigantavyä yadyapy upadiçanti na yä hi svaira-kathäs teñäm upadeçä bhavanti te çünyam äpürëatäm eti mrtir apy amåtäyate äpat säpad iväbhäti vidvaj-jana-samägamät

"One should always associate with devotees. Even if they do not teach you directly, their conversations amongst themselves will teach you. Association with wise devotees makes what was empty full. It turns death into immortality. It turns calamity into good fortune." Çrémad-Bhägavatam (5.12.12) explains: rahügaëaitat tapasä na yäti ne cejyayä nirvapanäd gåhäd vä na cchandasä naiva jalägni-süryair vinä mahat-päda-rajo-'bhiñekam "My dear King Rahügaëa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth simply by observing celibacy (brahmacarya), strictly following the rules and regulations of householder life, leaving home as a vänaprastha, accepting sannyäsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other proccesses to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee."* The value of association with devotees is also explained in ÇrémadBhägavatam 3.23.55, 3.25.25, 4.9.11, 4.24.57-58, 5.12.13, 5.13.21, 7.5.31, 10.51.53, 11.26.31-34, 11.12.1-2, 11.19.33-34, 3.13.4, 4.9.10, 4.9.12, 11.13.36, 5.5.2-3, 11.14.17, 11.2.55, 1.3.18, 11.2.29, 10.47.24, 4.22.39, 10.2.33, 10.87.29, 3.5.39, 1i.l7.39, and in Bhagavad-gétä 7.28, 10.10, 13.18, 18.54-55, Text 15 tadvan mahä-prema-rasärëava-plutas tat-tad-vikärormibhir äcito bhåñam hä kåñëa kåñëeti kiçora-çekharaà taà darçayasveti ruräva sa dvijaù tadvat-like that; mahä-great; prema-of love; rasa-of nectar; arëava-in the ocean; plutaù-plunged; tat-tad-vikära-of ecstasies; ürmibhiù-with waves; äcitaù-filled; bhåñam-greatly; hä-O; kåñëa-Kåñëa; kåñëa-Kåñëa; iti-thus; kiçora-of youths; çekharam-the crown; tam-Him; darçayasva-please reveal; iti-thus; ruräva-cried; saù-the; dvijaù-brähmaëa.

Now plunged, as Sarüpa was, in the nectar ocean of great love and tossed by the waves of many devotional ecstasies, the brähmaëa cried out: "O Kåñëa! Kåñëa! Please show me He who is the crown of youths!" Text 16 tåëaà gåhétvä daçanaiù sa-käku namann apåcchat sa sarüpam eva cara-sthira-präëi-gaëäàç ca kåñëaù kuto 'sti dåñöo 'tra kim u tvayeti tåëam-a blade of grass; gåhétvä-taking; daçanaiù-by his teeth; sa-käkuwith sweet words; naman-bowing down; apåcchat-asked; saù-he; sarüpamSarüpa; eva-indeed; cara-moving; sthira-unmoving; präëi-of living entities; gaëän-multitudes; ca-also; kåñëaù-Kåñëa; kutaù-where?; asti-is; dåñöaùseen; atra-here; kim-whether; u-indeed; tvayä-by you; iti-thus. Taking a blade of grass in his teeth, he bowed down before Sarüpa and with plaintive words asked both him and the moving and unmoving creatures there: "Where is Kåñëa? Have you seen Him?" Text 17 nämäni kåñëasya manoramäëi saìkértayaàs tasya padau gåhétvä premäbdhi-magnasya guro ruroda tat-prema-dåñöyä vivaçasya vipraù nämäni-names; kåñëasya-of Kåñëa; manoramäni-enchanting; saìkértayan-chanting; tasya-of him; padau-both feet; gåhétvä-grasping; prema-of love; abdhi-in the ocean; magnasya-plunged; guraù-O guru; ruroda-cried; tat-prema-of love; dåñöyä-with a glance; vivaçasya-overcome; vipraù-the brähmaëa. Chanting Kåñëa's beautiful names, grasping his guru's feet, plunged in an ocean of love, and overcome by his guru's affectionate glance, the brähmaëa wept.

Text 18 kñaëän mahä-prema-javena yantrito vane manonmattavad utthito bhraman vimürchitas tatra sa kaëöhakäcite käréra-kuïje nipapäta mäthuraù kñaëät-in a moment; mahä-prema-javena-with great love; yantritaùfilled; vane-in the forest; manonmattavat-as a madman; utthitaù-risen; bhraman-wandering; vimürchitaù-fainted; tatra-there; saù-he; kaëöhakawith brambles; äcite-filled; käréra-karéra; kuïje-in a grove; nipapäta-fell; mäthuraù-the Mathurä brähmaëa. At once overcome with great love, standing up, wandering as a madman, and fainting unconscious, he fell on some thorny karéra bushes. Text 19 mätaù sapady eva vimiçritä gaväà hämbä-ravair veëu-viñäëa-nikvaëaù taumbeya-véëä-dala-vädya-cärcitä jätä gabhérä madhurä vidürataù mätaù-O mother; sapadi-at once; eva-indeed; vimiçritä-mixed; gaväm-of the cows; hämbä-ravaiù-with the mooing; veëu-of the flute; viñäëa-of horns; nikvaëäù-sounds; taumbeya-of tumburus; véëä-véëäs; dala-vädya-of leaf flutes; cärcitäù-chewed; jätäù-born; gabhérä-deep; madhuräù-and sweet; vidürataù-from far away. O mother, from far away came sweet, deep sounds of bamboo flutes, horn bugles, tumburus, véëäs, and leaf flutes. Text 20 tau präpitau bodham amébhir utthitau tad-dérgha-nädäbhimukhe 'bhyadhävatäm gopäladevaà tam apaçyatäm atho su-çyäma-gätra-dyuti-maëòalojjvalam

tau-the two of Them; präpitau-attained; bodham-consciousness; amébhiù-with them; utthitau-risen; tad-dérgha-long; näda-sound; abhimukhe-in the presence; abhyadhävatäm-running; gopäladevamGopäladeva; tam-Him; apaçyatäm-saw; athaù-then; su-çyäma-handsome and dark; gätra-limbs; dyuti-of splendor; maëòala-with the circle; ujjvalamsplendid. Awakened by the loud sounds, standing up, and running toward them, they saw Gopäladeva, splendid with handsome dark limbs, . . . Çréla Sanätana Gosvämé explains that the "they" here are the guru and his disciple. Text 21 paçün payaù päyayituà vayasyaiù samaà vihartuà taraëeù sutäyäm gajendra-léläcita-nåtya-gatyäntike samäyäntam ananta-lélam paçün-the cows; payaù-water; päyayitum-to drink; vayasyaiù-friends; samam-with; vihartum-to play; taraëeù sutäyäm-in the Yamunap gajendraof a king of elephants; lélä-pastimes; äcita-filled; nåtya-dancing; gatya-with movements; antike-near; samäyäntam-gathering; ananta-limitless; lélampastimes. . . . who enjoys limitless pastimes, who, so the cows could drink the Yamunä's water, and so He could play with His friends, with dancing limbs moving like the pastimes of a regal elephant, gathered everyone together, . . . Text 22 svakéya-kaiçora-mahä-vibhüñaëaà vicitra-lävaëya-taraìga-sägaram jagan-mano-netra-mudaà vivardhanaà muhur muhur nütana-mädhuré-bhütam svakéya-own; kaiçora-of youth; mahä-great; vibhüñaëam-ornament;

vicitra-wonderful; lävaëya-of handsomeness; taraìga-with waves; sägaraman ocean; jagat-of the universes; manaù-of the hearts; netra-and eyes; mudam-the joy; vivardhanam-increasing; muhur muhuù-again and again; nütana-newer; mädhuré-bhütam-become sweet. . . . who was decorated with the ornaments of youth, who was an ocean filled with waves of handsomeness, who filled with bliss the eyes and hearts of the world, whose sweetness became newer and newer at every momewnt, . . . Text 23 niùçeña-sal-lakñaëa-sundaräìgaà népävataàsaà çikhi-piccha-cüòam muktävalé-maëòita-kambu-kaëöhaà kauñeya-pétämbara-yugma-déptam niùçeña-all; sat-transcendental; lakñaëa-qualities; sundara-hnadsome; aìgam-limbs; népa-kadamba flower; avataàsam-earrings; çikhi-peacock; piccha-feather; cüòam-crown; muktä-of pearls; avalé-strand; maëòitadecorated; kambu-conchshell; kaëöham-neck; kauñeya-silk; péta-yellow; ambara-garments; yugma-pair; déptam-splendid. . . . whose handsome form had all transcendental virtues, whose ears were decorated with kadamba-flower earrings, who wore a peacock-feather crown, whose conchshell neck was decorated with a strand of pearls, who was splendid with a pair of yellow silk garments, . . . Text 24 guïjä-mahä-hära-vilamba-bhüñitaçrévatsa-lakñmy-älaya-péna-vakñasam siàhendra-madhyaà çata-siàha-vikramaà saubhägya-särärcita-päda-paìkajam guïjä-of gu{.sy 241jä; mahä-great; hära-necklace; vilamba-hanging; bhüñita-decorated; çrévatsa-of çrévatsa; lakñmé-of the goddess of fortune; älaya-the abode; péna-broad; vakñasam-chest; siàha-of lions; indra-of the king; madhyam-waist; çata-of a hundred; siàha-of lions; vikramam-the strength; saubhägya-of handsomeness; sära-the best; arcita-worshiped;

päda-feet; paìkajam-lotus. . . . whose broad chest was decorated with a great necklace of guïjä and with the Çrévatsa home of the goddess of fortune, who had a lion's waist, who was strong as hundreds of lions, whose lotus feet were worshiped by the greatest handsomeness, . . . Text 25 kadamba-guïja-tulasé-çikhaëòapraväla-mälävali-cäru-veñam katé-taté-räjita-citra-puñpakaïcé-vilambäòhya-nitamba-deçam kadamba-kadamba; guïja-gunja; tulasé-tulasé; çikhaëòa-peacock feathers; praväla-pravala; mälävali-garlands; cäru-veñam-handsomely decorated; katé-taté-hips; räjita-splendid; citra-colorful; puñpa-flowers; ka{.sy 241}cé-sash; vilamba-hanging; äòhya-opulent; nitamba-deçam-hips. . . . who was handsome with garlands of kadamba flowers, gu{.sy 241}jä, tulasé, peacock feathers, and praväla, and whose broad hips were splendid with a sash of colorful flowers, . . . Text 26 sauvarëa-divyäìgada-kaìkanollasadvåttäyatä-sthüla-bhujäbhirämam bimbädhara-nyasta-manojïa-veëuvädyollasat-padma-karäìgulékam sauvarëa-gold; divya-splendid; aìgada-bracelets; kaìkana-armlets; ullasat-splendid; våtta-äyatä-sthüla-broad; bhuja-arms; abhirämamhandsome; bimba-bimba fruit; adhara-lips; nyasta-placed; manojïacharming; veëu-flute; vädya-playing; ullasat-splendid; padma-lotus; karahand; aìgulékam-fingers. . . . who was handsome with broad arms splendid with golden armlets and bracelets, whose lotus fingers played the bamboo-flute placed to His bimbafruit lips, . . .

Text 27 svotprekñitäpaurvika-veëu-gétaŠ bhaìgi-sudhä-mohita-viçva-lokam tiryaì manäg lola-viloka-lélälaìkära-samlälita-locanäbjam sva-own; utprekñita-sent; apaurvika-unprecedented; veëu-flute; gétamusic; bhaìgi-waves; sudhä-nectar; mohita-enchanted; viçva-of the world; lokam-the people; tiryak-tilted; manäk-slightly; lola-restless; viloka-eyes; lélä-pastimes; alaìkära-ornaments; samlälita-playful; locana-abjam-lotus eyes. . . . whose waves of nectar flute-music never heard before enchanted the people of the world, whose restless, playful lotus eyes were decorated with pastimes of slightly crooked glances, . . . Text 28 cäpopamä-bhrü-yuga-nartana-çrésamvardhita-peñya-janänurägam çrémat-sadä-smera-mukhäravindaçobha-samäkåñöa-munéndra-cittam cäpa-a bow; upamä-like; bhrü-yuga-eyeborws; nartana-dancing; çréhandsomeness; samvardhita-increased; peñya-jana-dear devotees; anurägam-delight; çrémat-handsome; sadä-always; smera-smiling; mukhaface; aravinda-lotus; çobha-glory; samäkåñöa-attracted; munéndra-of the kings of the sages; cittam-the minds. . . . the glory of the dancing of whose archer's-bow eyebrows filled the devotees with love, whose always-smiling handsome lotus face attracted the hearts of the kings of the sages, . . . Text 29 öila-prasünottama-näsikägrato

viräjamänaika-gajendra-mauktikam kadäpi go-dhüli-vibhüñitälakadvirepha-sambhälanato lasat-karam öila-prasüna-sesame flower; uttama-glorious; näsika-agrataù-the tip of the nose; viräjamäna-shining; eka-one; gajendra-elephant-king; mauktikampearl; kadäpi-sometimes; gaù-from the cows; dhüli-dust; vibhüñitadecorated; alaka-locks of hair; dvirepha-bumblebees; sambhälanataùcovering; lasat-splendid; karam-hand. . . . the sesame-flower tip of whose nose was splendid with an elephant-king pearl, who sometimes placed a splendid hand on the black bumble-bees of His curling locks of hair decorated with dust raised by the cows, . . . Text 30 süryätmajä-måd-racitordhva-puëòrasphétärdra-candräkåti-bhäla-paööam nänädri-dhätu-praticitritäìgaà nänä-mahä-raìga-taraìga-sindhum süryätmajä-of the Yamunä; måt-mud; racita-made; ürdhva-puëòra-tilaka; sphéta-great; ardra-candra-half-moon; äkåti-form; bhäla-paööam-forehead; nänä-various; adri-hills; dhätu-minerals; praticitrita-decorated; aìgam-limbs; nänä-various; mahä-great; raìga-pf blissful pastimes; taraìga-waves; sindhum-an ocean. . . . whose broad half-moon forehead was decorated with Yamunä-mud tilaka, whose body was decorated with pictures and designs drawn in different hill-mineral colors, who was an ocean filled with waves of many blissful pastimes, . . . Text 31 sthitvä tri-bhaìgi-lalitaà kadäcin narmäëi vaàçyä bahu vädayantam tair häsayantaà nija-mitra-vargän bhümià padaiù svaiù paribhüñayantam sthitvä-standing; tri-bhaìgi-three-fold bending; lalitam-graceful and

playful; kadäcit-sometimes; narmäëi-jokes; vaàçyä-with the flute; bahumany; vädayantam-playing; taiù-with them; häsayantam-making laugh; nijaown; mitra-vargän-friends; bhümim-the earth; padaiù-with footprints; svaiùown; paribhüñayantam-decorating. . . . who sometimes assumed a graceful three-fold bending posture, who, playing jokes on His flute, made His friends laugh, who decorated the earth with His footprints, . . . Text 32 tädåg-vayo-veña-vatägra-janmanä néläàçukälaìkåta-gaura-käntinä rämeëa yuktaà ramaëéya-mürtinä taiç cätma-tulyaiù sakhibhiù priyair våtam tädåk-like His; vayaù-age; veña-vatä-and dress; agra-janmanä-born before; néla-blue; aàçuka-with garments; alaìkåta-decorated; gaura-fair; käntinä-complexion; rämeëa-Balaräma; yuktam-with; ramaëéya-handsome; mürtinä-form; taiù-with them; ca-also; ätma-to Him; tulyaiù-equal; sakhibhiù-with friends; priyaiù-dear; våtam-accompanied. . . . and who was accompanied by His handsome and fair-complexionsed elder brother Balaräma, whose age and ornaments were like His, and by His dear friends, who were also like Him. Text 33 tad-darçanädbhuta-mahä-mudävalébhareëa gäòhena nipätitau hi tau daëòa-präëämärtham iväçu petatuù sambhränti-vidhvaàçita-sarva-naipuëyau tat-of Him; darçana-the sight; adbhuta-wonderful; mahä-grr-at; muda-of happinesses; avali-bhareëa-with multitudes; gäòhena-deep; nipatitau-fallen; hi-indeed; tau-they; daëòa-präëäma-artham-offering obeisances by falling as a stick; iva-as if; äçu-at once; petatuù-fell; sambhränti-bewilderment; vidhvaàçita-destroyed; sarva-all; naipuëyau-expert intelligence.

Filled with wonderful bliss by seeing Him, they both fell down offering daëòavat obeisances, their peaceful composure destroyed. Çréla Sanätana Gosvämé explains that the "they" here are the guru and his disciple. Text 34 sa ca priya-prema-vaçaù pradhävan samägato harña-bhareëa mugdhaù tayor upary eva papäta dérghamahä-bhujäbhyäà parirebhatau dvau saù-He; ca-also; priya-for His dear devotees; prema-by love; vaçaùovercome; pradhävan-running; samägataù-came; harña-bhareëa-with great happiness; mugdhaù-bewildered; tayoù-them; upari-above; eva-indeed; papäta-fell; dérgha-long; mahä-great; bhujäbhyäm-with arms; parirebhatauembraced; dvau-both. Overcome with love for His dear devotees, and bewildered with happiness, Kåñëa ran to them, fell on them, and embraced them with His great, long arms. Text 35 premäçru-dhäräbhir aho mahä-prabhuù sa snäpayäm äsa kåpärdra-mänasaù kñaëät samutthäya kara-dvayena täv utthäpayäm äsa cakära ca sthirau prema-of love; açru-of tears; dhäräbhiù-with streams; ahaù-Oh; mahäprabhuù-the Lord; saù-He; snäpayäm äsa-bathed; kåpä-with mercy; ardramelting; mänasaù-His heart; kñaëät-in a moment; samutthäya-lifting; karadvayena-with both hands; tau-them; utthäpayäm äsa-lifting; cakära-did; caand; sthirau-steady. His heart melting with mercy, the Lord bathed them with streams of tears of love. With both hands He pulled them up at once. He made them peaceful.

Text 36 sammarjayann açru rajaç ca gätre lagnaà dayälur muhur äliliìga tatraiva täbhyäm upaviçya bhümau väkyämåtair vipram atoñayac ca sammarjayan-wiping; açru-the tears; rajaù-dust; ca-and; gätre-on the body; lagnam-resting; dayäluù-merciful; muhuù-again and again; äliliìgaembraced; tatra-there; eva-indeed; täbhyäm-with them; upaviçya-sitting; bhümau-on the ground; väkya-of words; amåtaiù-with nectar; vipram-the brähmaëa; atoñayat-pleased; ca-also. Wiping the tears and dust from their limbs, the merciful Lord embraced them again and again. Sitting with them on the ground, with the nectar of His words He pleased the brähmaëa. Text 37 çré-bhagavän uväca mäthuränugåhétärya vipra-vaàçäbdhi-candramäù kñemaà çré-jana-çarmäàs te kaccid räjati sarvataù çré-bhagavän-the Lord; uväca-said; mäthura-in Mathurä; anugåhétaaccepted; ärya-O saintly person; vipra-of brahmanas; vaàça-in the family; abdhi-in the ocean; candramäù-O moon; kñemam-auspiciousness; çré-janafor the people; çarman-O auspiciousness; te-of you; kaccit-whether?; räjatishines; sarvataù-in all respects. The Supreme Lord said: O Janaçarmä, kindness of Mathurä, O saintly one, O moon rising from the ocean of the brähmaëa's families, is everything well with you? Note: The brähmaëa is here placed in his eternal position as a cowherd boy, and the Lord addresses him by his name in the spiritual world:

Janaçarmä. From now on he is known as Janaçarmä. Text 38 kñemaà sa-parivärasya mama tvad-anubhävataù tvat-kåpäkåñöa-citto 'smi nityaà tvad-vartma-vékñakaù kñemam-auspiciousness; sa-parivärasya-with associates; mama-of Me; tvat-of you; anubhävataù-by seeing; tvat-of you; kåpä-by the mercy; äkåñöa-attaracted; cittaù-heart; asmi-I am; nityam-always; tvat-your; vartma-path; vékñakaù-looking. By seeing you, I and My friends have become happy. My heart is drawn to your mercy. I always gaze at your path. Çréla Sanätana Gosvämé explains that the words "I always gaze at your path" mean that Kåñëa anxiously waits for them, thinking "When will they come?: Text 39 diñöyä småto 'smi bhavatä diñöyä dåñöaç ciräd asi svädhéno 'smi tava brahman ramasvätra yadåcchayä diñöyä-by good fortune; småtaù-remembered; asmi-I am; bhavatä-by you; diñöyä-by good fortune; dåñöaù-seen; cirät-after a long time; asi-you are; svädhénaù-dependent; asmi-I am; tava-of you; brahman-O brahmana; ramasva-please enjoy; atra-here; yadåcchayä-as you wish. By good fortune you remembered Me. By good fortune after a long time now I can see you. I am your obedient servant. Please stay here and enjoy as you wish. Text 40

çré-parékñid uväca samagra-sambhrama-premänanda-bhäreëa yantritaù näçakat prativaktuà taà jana-çarmäpi vékñitum çré-parékñid uväca-Çré Parékñit said; samagra-all; sambhrama-awe; prema-love; änanda-bhäreëa-wth great bliss; yantritaù-filled; na-not; açakatwas able; prativaktum-to reply; tam-to Him; jana-of the people; çarma-the happiness; api-also; vékñitum-to see. Çré Parékñit said: Overcome with awe, love, and bliss, he could not reply. Janaçarmä could not even gaze on the Lord. Text 41 bäñpa-samruddha-kaëöhaù sann açropahata-locanaù paraà tac-caraëämbhoje mürdhni dhåtvärudattaram bäñpa-with tears; samruddha-choked; kaëöhaù-throat; san-being; açrawith tears; upahata-filled; locanaù-eyes; param-greatly; tat-His; caraëa-feet; ambhoje-lotus; mürdhni-on his head; dhåtvä-placing; arudattaram-wept. His eyes and throat filled with tears, he placed the Lord's lotus feet on his head and wept. Text 42 vadänya-cüòämaëir ätmano 'dhikaà kim apy apaçyan pratideyam äkulaù sva-bhüñaëäni vyäpakåñya gätrato vibhüñya tais taà vidadhe sarüpavat vadänya-of the generous; cüòä-crest; maëiù-jewel; ätmanaù-than the self; adhikam-greater; kim api-something; apaçyan-not seeing; pratideyamreturn gift; äkulaù-agitated; sva-bhüñaëäni-His ornaments; vyäpakåñya-

taking; gätrataù-from His limbs; vibhüñya-decorating; taiù-with them; tamhim; vidadhe-placed; sarüpavat-as Sarüpa. Not seeing any proper gift to give, Kåñëa, the crest jewel of the generous, became agitated. Taking the ornaments from His own body, He decorated the brähmaëa and made him look like Sarüpa. Text 43 ittham ätmänurüpaà sa vyätanot paramäà kåpäm jana-çarmäpi tenaiva paripürëärthatäà gataù ittham-thus; ätma-anurupam-like His own; saù-He; vyätanot-gave; paramam-great; kåpäm-mercy; jana-çarmä-Janaçarmä; api-even; tena-by Him; eva-indeed; paripürëa-fulfilled; arthatäm-desires; gataù-attained. In this way the Lord was merciful to the brähmaëa and made him a personal friend, like Himself. Then Janaçarmä attained his desires. Çréla Sanätana Gosvämé explains that the Lord made him one of His gopa friends. By attaining his original spiritual form, the brähmaëa's desires were fulfilled. That the desvotees desire an attainment like this, and not material things, is described in Çrémad-Bhägavatam 11.14.14, 11.20.34, 9.4.67, 10.16.37, and 10.83.41-43. Text 44 athäpo 'päyayad veëusaìketa-dhväninä paçün samähüya vicitreëa mukha-çabdena kenacit atha-then; apaù-water; apäyayat-caused to drink; veëu-of the flute; saìketa-a signal; dhväninä-sounding; paçün-the cows; samähüya-calling; vicitreëa-wonderful; mukha-of His mouth; çabdena-with a sound; kenacit-a certain.

With a wonderful sound from His mouth, Kåñëa had the cows drink water, and with a signal from His flute He called them together. Text 45 tenaiva sukha-deçeñu tän nirüòhyopaveñya ca täbhyäm anyaiç ca sakhibhir vijahäräpsu sägrajaù tena-by Him; eva-certainly; sukha-deçeñu-in comfortable places; tänthem; nirüòhya-placing; upaveñya-sitting; ca-also; täbhyäm-with the two of them; anyaiù-with the others; ca-and; sakhibhiù-with friends; vijahäraplayed; apsu-in the water; sa-with; agrajaù-His elder brother. After making the cows sit in comfortable places, He and His elder brother played in the water with the two of them and with His other friends. Çréla Sanätana Gosvämé explains that "the two of them" are Sarüpa and Janaçarmä. Text 46 parasparaà vary abhisiïcataù sakhén kadäcid utkñipya jaläni bhaïjayet kadäpi tair eva vinoda-kovido vilambhito bhaìga-bharaà jaharña saù parasparam-each other; vari-water; abhisi{.sy 241}cataù-splashing; sakhén-friends; kadäcit-sometimes; utkñipya-throwing; jaläni-water; bhaïjayet-defeated; kadäpi-sometimes; taiù-by them; eva-indeed; vinoda-at playing; kovidaù-expert; vilambhitaù-attained; bhaìga-bharam-defeat; jaharña-enjoyed; saù-He. Sometimes, as His friends splashed water, He defeated them with splashes, and sometimes the Lord who is expert at playing enjoyed His own defeat.

Text 47 kaläla-vädyäni çubhäni säkaà tair vädayan çré-yamunä-pravähe sroto-'nuloma-pratilomato 'sau santära-léläm akarod vicitram kaläla-of splashing; vädyäni-sounds; çubhäni-melodious; säkam-with; taiù-them; vädayan-making sounds; çré-yamunä-of the Yamunä; pravähe-in the current; srotaù-flowing; anuloma-following; pratilomataù-and opposing; asau-He; santära-many; léläm-pastimes; akarot-did; vicitram-wonderful. Making delightful splashing sounds, and swimming sometimes with and sometimes against Çré Yamunä's currents, He enjoyed many wonderful pastimes. Text 48 kadäpi kåñëä-jala-madhyato nijaà vapuù sa nihnutya saroja-känane mukhaà ca vinyasya kutühalé-sthito yathä na kenäpi bhavet sa lakñitaù kadäpi-sometimes; kåñëä-of the Yamunä; jala-of the water; madhyataùin the middle; nijam-own; vapuù-form; saù-He; nihnutya-hiding; saroja-of lotuses; känane-in a forest; mukham-face; ca-and; vinyasya-placing; kutühalé-playful; sthitaù-standing; yathä-as; na-not; kenäpi-by anyone; bhavet-may be; saù-He; lakñitaù-seen. Sometimes, submerging His body in the dark waters of the Yamunä and placing His face in a forest of blue lotuses, playful Kåñëa hid, unseen by anyone. Çréla Sanätana Gosvämé explains that Kåñëa's body was hidden by the dark water and His face was unrecognizable among the blue lotuses. Text 49

tatas tad-ekekñaëa-jévanas te na taà samanviñya yadälabhanta tada mahärtaù suhådo rudanto vicukruñur vyagra-dhiyaù su-ghoram tataù-then; tat-of them; eka-sole; ékñaëa-of the eyes; jévanaù-the life; te-they; na-not; tam-Him; samanviñya-searching; yadä-when; alabhantaattained; tada-then; mahärtaù-tormented; suhådaù-friends; rudantaùcrying; vicukruñuù-wept; vyagra-agitated; dhiyaù-at heart; su-ghoramterribly. Searching, and not finding Him, His grief-stricken friends wept terribly. Text 50 tato hasan padma-vanäd viniùçrtaù praharña-püreëa vikäsitekñaëaiù sa-kürdanaà taiù purato 'bhisäribhiù saìgamyamäno vijahära kautuké tataù-then; hasan-laughing; padma-of lotuses; vanät-from the forest; viniùçrtaù-emerged; praharña-of joy; püreëa-with a flood; vikäsitablossomed open; ékñaëaiù-with eyes; sa-kürdanam-with playing; taiù-with them; purataù-in the presence; abhisäribhiù saìgamyamänaù-meeting; vijahära-enjoyed pastimes; kautuké-happy. Laughing as He emerged from the forest of lotuses, happy Kåñëa played with His friends, their eyes wide with a flood of happiness. Text 51 måëäla-jälena manorameëa viracya härän jala-puñpa-jätaiù sakhén alaìkåtya samuttatara jalät samaà taiù sa ca bhüñitas taiù måëäla-of lotus stems; jälena-with a network; manorameëa-charming; viracya-making; härän-necklaces; jala-water; puñpa-flowers; jätaiù-born; sakhén-friends; alaìkåtya-decorating; samuttatara-emerged; jalät-from the

water; samam-with; taiù-them; saù-He; ca-and; bhüñitaù-decorated; taiù-by them. He decorated them with waterflower garlands strung on lotus stems and they also decorated Him. Then they emerged from the water. Text 52 madhyähnikaà bhojanam atra kartuà vistérëa-kåñëä-puline manojïe gopaiù samaà maëòalaço niviñöair nyaveñayät so 'grajam eva madhye madhyähnikam-midday; bhojanam-meal; atra-there; kartum-to do; vistérëa-broad; kåñëä-of the Yamunä; puline-on the shore; manojïebeautiful; gopaiù-the gopas; samam-with; maëòalaçaù-in circles; niviñöaiùsituated; nyaveñayät-placed; saù-he; agrajam-His elder brother; evacertainly; madhye-in the middle. To enjoy lunch He had the gopas make many circles on the broad shore of the Yamunä, and He placed His elder brother in the middle. Çréla Sanätana Gosvämé explains that this is described in ÇrémadBhägavatam 10.12.1. Text 53 svayaà ca léläïcita-nåtya-gatyä bhraman vicitraà paritaù puraiva nétäni taträlayato 'dbhutäni bhojyäni reme pariveñayan saù svayam-personally; ca-also; lélä-aïcita-playful; nåtya-dance; gatyä-with movements; bhraman-wandering; vicitram-wonderful; paritaù-everywhere; purä-before; eva-indeed; nétäni-brought; tatra-there; älayataù-from home; adbhutäni-wonderful; bhojyäni-foods; reme-enjoyed; pariveñayan-serving; saù-He.

Wonderfully going here and there among them as if playfully dancing, He enjoyed serving them the many wonderful foods they had brought from home. Text 54 sarvartu-çaçvat-phala-puñpa-çälinäà våndätavé-divya-vicitra-çäkhinäm tair ähåtäny eva phaläni lélayä svädüni tebhyo vibhajan yathä-ruci Š sarva-all; åtu-seasons; çaçvat-always; phala-fruits; puñpa-and flowers; çälinäm-possessing; våndätavé-in Våndävana forest; divya-splendid; vicitrawonderful; çäkhinäm-of trees; taiù-by them; ähåtäni-taken; eva-indeed; phaläni-fruits; lélayä-playfully; svädüni-delicious; tebhyaù-to them; vibhajanserving; yathä-ruci-as they pleased. Then He served to them, as they wished, the fruits they playfully gathered from the wonderful and splendid Våndävana trees, which always bear the fruits and flowers of every season. Texts 55-57 rasäla-täla-bilväni bädarämalakäni ca närikeläni panasadrakñä-kadalakäni ca nägaräìgäni pélüni käréräëy aparäëy api kharjura-däòimädéni pakväni rasavanti ca harñäya teñäm ädäya pratyekaà kiïcid acyutaù tiñöhaàs tat-tat-samépo 'sau bhuìkte tän api bhojayet rasäla-mangoes; täla-tala; bilväni-bilva; bädara-badara; amalakäniamalakas; ca-and; närikeläni-coconuts; panaça-panasa; drakñä-grapes; kädälakäni-bananas; ca-and; nägaräìgäni-nagaranga; pélüni-pilu; käréräëikarira; aparäëi-others; api-and; kharjura-kharjura; däòima-pomengranates;

ädéni-beginning with; pakväni-ripe; rasavanti-sweet; ca-also; harñäya-for the happiness; teñäm-of them; ädäya-taking; pratyekam-to each one; ki{.sy 241}cit-something; acyutaù-the infallible Lord; tiñöhan-standing; tat-tatsamépaù-near each; asau-He; bhuìkte-ate; tän-them; api-also; bhojayet-fed. He served them mangoes, tälas, bilvas, bädaras, amalakas, coconuts, panasas, grapes, bananas, nägaraìgas, karéras, kharjuräs, pomegranates, and other sweet, ripe fruits. To please them, He took a little from each one. Sitting next to each one, the infallible Lord both fed and ate. Çréla Sanätana Gosvämé explains that Kåñëa sat next to each boy. Each boy thought that Kåñëa was sitting next to him alone. Texts 58 and 59 parékñya miñöa-miñöäni çré-mukhäntaù sva-päëibhiù utthäyotthäya sakhibhir arpyamänäni sädaram sa-çläghaà narma-häsärdraà vicitra-mukha-bhaìgibhiù madhuraà paricäryaàs tän häsayitvä vyamohayat parékñya-investigating; miñöa-miñöäni-the most delicious; çrémukhäntaù-in the mouth; sva-päëibhiù-with their own hands; utthäyataking; utthäya-taking; sakhibhiù-by His friends; arpyamäëäni-being placed; sa-with; ädaram-respect; sa-with; çlägham-words of praise; narma-joking; häsa-and laughter; ardram-melting; vicitra-wonderful; mukha-of the face; bhaìgibhiù-with motions; madhuram-sweet; paricäryan-serving; tän-them; häsayitvä-making laugh; vyamohayat-enchanting. Tasting everything and deciding what was the most delicious, each boy would respectfully offer it to Kåñëa, praising it, and placing it with his own hand in Kåñëa's mouth. Tasting the delicious food, joking, and making funny faces, Kåñëa charmed them and made them laugh. Texts 60 and 61

ämlikaà pänakaà miñöaà paraà ca vividhaà bahu takraà ca tumbé-paträdibhåtaà vary api yämunam piban nipäyayan sarvän rämayäm äsa ballavän nänä-vidha-sukha-kréòäkutühala-viçäradaù amlikam-bitter; pänakam-drinks; miñöam-sweet; param-great; ca-and; vividham-various; bahu-many; takram-buttermilk; ca-and; tumbé-gourd; patra-cups; ädi-beginning with; bhåtam-held; vari-water; api-also; yämunam-Yamunä; piban-drinking; nipäyayan-giving to drink; sarväneveryone; rämayäm äsa-pleased; ballavän-the gopas; nänä-various; vidhakinds; sukha-happy; kréòä-pastimes; kutühala-happiness; viçäradaù-expert. Drinking and giving them to drink many kinds of bitter and sweet nectar drinks and Yamunä water in gourd cups, the Lord who is expert at enjoying many kinds of happy pastimes pleased all the gopas. Text 62 äcamya tämbülam atha sugandhaà karpüra-pürëaà sva-gåhopanétam vanyaà ca bhuìkte sma vibhajya nütnaà sa-näga-vallé-dala-pügam ardram äcamya-sipping; tämbülam-betelnuts; atha-then; sugandham-fragrant; karpüra-with camphor; pürëam-filled; sva-gåha-from His home; upanétambrought; vanyam-from the forest; ca-also; bhuìkte-enjoyed; sma-indeed; vibhajya-preparing; nütnam-new; sa-näga-vallé-dala]with betel leaves; pügam-betelnuts; ardram-half. Then He chewed fragrant betelnuts mixed with camphor and brought from home, and He also chewed betelnuts and betelleaves found in the forest. Texts 63-66

tulasé-mälaté-jätémallikä-kunda-kubjakaiù lavaìga-ketaké-jhintémädhavé-yüthikä-dvayaiù käïcanaiù karavéräbhyäà çatapatré-yugena ca paläçair nava-mallébhir oòrair damanakädibhiù kadamba-népa-bakulair näga-punnäga-campakaiù küöajäçoka-mandäraiù karëikäräsanärjunaiù päöalaiù priyakair anyair api puñpaiù sa-pallavaiù vicitra nirmitä mirtrair mäläç cädhäd vibhajya saù tulasé-tulasé; malaté-malati; jäti-jati; mallikä-malika; kunda-kunds; kubjakaiù-kubjaka; lavaìga-lavanga; ketaké-ketaki; jhinté-jhinti; mädhavémadhavi; yüthikä-yuthika; dvayaiù-with two; käïcanaiù-golden; karavéräbhyäm-karaviras; çatapatré-sataraptris; yugena-with two; ca-also; paläçaiù-palasa; nava-mallébhiù-nava-mallis; oòrairodras; damanakadamanaka; ädibhiù-beginning with; kadamba-kadamba; népa-nipa; bakulaiù-bakula; näga-naga; punnäga-punnaga; campakaiù-campaka; kutaja-kutaja; açoka-asoka; mandäraiù-mandara; karëikära-karnikara; asana-asana; arjunaiù-arjuna; paöälaiù-patala; priyakaiù-priyaka; anyaiùother; api-also; puñpaiù-with flowers; sa-pallavaiù-with leaves; vicitrawonderful; nirmitä-made; mitraiù-by His friends; mäläù-garlands; ca-also; adhät-placed; vibhajya-gave; saù-He. Then He took and distributed the wonderful garlands His friends made of tulasé, mälaté, jäté, mallikä, kunda, kubjaka, lavaìga, ketaké, jhiëöé, mädhavé, the two kinds of yüthikä, the two kinds of karavéra, the two kinds of çatapatré, paläça, navamalli, oòra, damanaka, kadamba, népa, bakula, näga, punnäga, campaka, küöaja, açoka, mandära, karëikära, äsana, arjuna, päöala, priyaka, and many other flowers and their leaves. Çréla Sanätana Gosvämé explains that the two kinds of yüthikäs are the white and golden kind, and the two kinds of karavéras and çatapatrés are the white and red kind.

Text 67 candanäguru-kastürékuìkumair ähåtair vanät dravyaiù sugandhibhiç cänyaiù piñöair aìgäny alepayat candana-sandal; äguru-aguru; kastüré-musk; kuìkumaiù-and kuìkuma; ähåtaiù-taken; vanät-from the forest; dravyaiù-with things; sugandhibhiùfragrant; ca-and; anyaiù-others; piñöaiù-powdered; aìgäni-the limbs; alepayat-anointed. Then He anointed His limbs with powder made from sandal, aguru, musk, kuìkuma, and other fragrant things brought from the forest. Çréla Sanätana Gosvämé explains that the boys crushed these things with stones and made of the powder a paste with water. Texts 68 and 69 nikuïja-varye surabhi-prasünasuväsite guïjad-ali-praghuñöe vinirmite talpa-vare navénamådu-praväla-cchada-puñpa-jätaiù çré-däma-näma-dayitäìga-sukhopadhänaù susväpa mitra-nikaraiù paricäryamänaù keça-prasädhana-su-géta-karäìghri-padmasamvähana-stavana-véjana-caturébhiù nikuïja-varye-in the excellent forest grove; surabhi-fragrant; prasüna-with flowers; suväsite-scented; gu{.sy 241}jat-humming; ali-with bees; praghuñöe-with sound; vinirmite-made; talpa-vare-on an excellent bed; navéna-new; mådu-soft; praväla-leaves; chada-covered; puñpa-flowers; jätaiù-made; çrédäma-Çrédämä; näma-named; dayita-dear friend; aìgabody; sukha-comfortable; upadhänaù-pillow; susväpa-slept; mitra-nikaraiùby His friends; paricäryamänaù-being served; keça-hair; prasädhanaarranging; su-géta-singing; kara-hands; aìghri-feet; padma-lotus; samvähana-massaging; stavana-reciting prayers; véjana-fanning;

caturébhiù-expert. Then, in a beautiful forest grove secented with fragrant flowers and pleasant with humming bees, on an excellent bed made of new soft leaves and flowers, served by boys expert in combing and decorating His hair, singing, massaging His lotus hands and feet, reciting prayers, and fanning Him, and His soft pillow the body of a dear friend named Çrédämä, He slept. Çréla Sanätana Gosvämé explains that this is described in ÇrémadBhägavatam 10.15.16 and 10.15.18. Text 70 nänänukära-mukha-padma-vikära-narmabhaìgi-çatair häsita-rodhana-keli-dakñän nirjitya tän asukhayat suhådo mudaivaà viçräma-kelim atanod vividhaà sa-rämaù nänä-various; anukära-imitations; mukha-face; padma-lotus; vikäratransformations; narma-jokes; bhaìgi-bending; çataiù-hundreds of times; häsita-laughing; rodhana-crying; keli-pastimes; dakñän-expert; nirjityaconquering; tän-them; asukhayat-pleased; suhådaù-friends; mudä-with happiness; evam-thus; viçräma-of relaxation; kelim-pastimes; atanot-did; vividham-various; sa-with; rämaù-Balaräma. With hundreds of different playlets and funny expressions on His lotus face, He won over the discriminating audience of His friends expert in comedy and made them happy. In this way He and Balaräma enjoyed many happy pastimes. Text 71 atha saìketitair veëuçåìga-nadaiù paçün punaù utthäpya cärayan reme govardhana-samépataù atha-then; saìketitaiù-with signals; veëu-of the flute; çåìga-and horn; nadaiù-with sounds; paçün-the cows; punaù-again; utthäpya-making stand;

cärayan-making move; reme-enjoyed; govardhana-Govardhana; samépataùnear. By sounding signals on His flute and horn making the cows stand up and walk, He enjoyed pastimes near Govardhana Hill. Text 72 bhüñaëena vicitreëa vanyena sakhibhiù punaù aham-pürvikayä sarvair bhüñito 'sau yathä-ruci bhüñaëena-with decoration; vicitreëa-wonderful and colorful; vanyena-of things from the forest; sakhibhiù-by His friends; punaù-again; ahampürvikayä-I am first!; sarvaiù-by all; bhüñitaù-decorated; asau-He; yathäruci-accordingto His wish. Each boy eagerly claiming "I am first!" with wonderful and colorful forest ornaments they decorated Him according to His own wish. Çréla Sanätana Gosvämé gives haritäla tilaka, a peacock feather crown, and a guïjä necklace as examples of these forest ornaments. Text 73 sarüpa-päëau jana-çarma-samjïaà samarpya taà vipram apürva-jätam säyaà yathä-pürvam ayaà praviçya ghoñe 'bhireme vraja-harña-käri sarüpa-of Sarüpa; päëau-in the hand; jana-çarma-samj{.sy 241}amnamed Janaçarmä; samarpya-placing; tam-him; vipram-the brähmaëa; apürva-jätam-newly arrived; säyam-in the evening; yathä-pürvam-as before; ayam-He; praviçya-entering; ghoñe-Vraja; abhireme-enjoyed pastimes; vraja-harña-käri-giving pleasure to Vraja. Then, placing the newcomer, the brähmaëa now named Janaçarmä, in

Sarüpa's hand, Kåñëa, who gives happiness to Vraja, enjoyed the pastime of entering the gopa village at evening. Text 74 gopénätha-prasädäptamahä-sädhu-mati-sthite vicärya svayam ädatsva sva-praçnasyädhunottaram gopénätha-of the Lord of the gopés; prasäda-the mercy; äpta-attained; mahä-great; sädhu-saints; mati-in the hearts; sthite-situated; vicäryaconsidering; svayam-personally; ädatsva-please accept; sva-praçnasya-of his question; adhunä-now; uttaram-the answer. O you who by Lord Gopénätha's mercy have become a great saint, reflecting on it please accept this answer to your question. Note: In this verse Mahäräja Parékñit is speaking to his mother. Text 75 çré-goloke nikhila-paramänanda-pürantya-sémagambhéryäbdhau janäni gamanaà sädhäya sva-präyaçaiù yasmiàs täs ta vividha-ratayas tena näthena säkaà yätra-mäträn madhura-madhuraà santataà saìghante çré-golokein Çré Goloka; nikhila-all; parama-transcendental; änandabliss; püra-flood; antya-séma-ultimate; gambhérya-depth; abdhau-in the ocean; janani-O mother; gamanam-going; sädhaya-do; sva-präyaçaiù-with your own effort; yasmin-where; täù täù-they; vividha-ratayaù-various kinds of pastimes; tena-by Him; näthena-the Lord; säkam-with; yätra-going; mäträt-only; madhura-madhuram-supremely sweet; santatam-always; saìghante-are. Mother, please try with a great effort to go to Çré Goloka, which is a deep ocean of the greatest transcendental bliss. Simply by going there one is able to enjoy many sublimely sweet and blissful pastimes with the Lord.

Text 76 bhaume cäsmin sapadi mathurä-maëòale yäna-mäträt siddhyeyus täù sakala-samaye yasya kasyäpi naiva kintv etasya priya-jana-kåpä-pürataù kasyacit syus tad bho mätaç cinu pada-rajas tat-padaika-priyäëäm bhaume-earth; ca-also; asmin-on this; sapadi-at the sdame time; mathurä-maëòale-in the circle of Mathurä; yäna-mäträt-simply by going; siddhyeyuù-become perfect; täù-they; sakala-samaye-always; yasya kasya api-of anyone; na-not; eva-certainly; kintu-however; etasya-of him; priyadear; jana-persons; kåpä-of mercy; pürataù-from a flood; kasyacit-of someone; syuù-may be; tat-that; bhaù-O; mätaù-mother; cinu-take; pada-of the feet; rajaù-the dust; tat-padaika-priyäëäm-of they who are dear to that place. These pastimes are not always manifested to one who simply goes to Mathurä-maëaala on the earth. However, they will be manifested to one who is flooded with the mercy of a devotee dear to the Lord. Therefore, O mother, please take the dust of they who are dear to the Lord. Text 77 sthänaà gopé-gaëa-kuca-tati-kuìkuma-çré-bharärdraçrémat-padämbuja-yuga-sadä-préti-saìga-prädäyi jijïäsos te janani kathito 'çeña-sandeha-ghäöé goloko 'yaà madhura-gahana-praçna-bhävänusärät sthänam-the place; gopé-gaëa-of the gopés; kuca-tati-on the breasts; kuìkuma-of kuìkuma; çré-bhara-with great beauty; ardra-anointed; çrématglorious; padämbuja-yuga-lotus feet; sadä-eternal; préti-love; saìgaçontact; prädäyi-giving; jij{.sy 241}äsoù-eager to understand; te-of you; janani-O mother; kathitaù-said; açeña-all; sandeha-doubts; ghäöé-dispelling; golokaùGoloka; ayam-this; madhura-sweet; gahana-deep; praçna-question; bhävathe meaning; anusärät-according to. O mother, by describing Goloka, which brings eternal love for the Lord's glorious lotus feet touched by the glory of the kuìkuma on the gopés' breasts, I have answered your sweet and profound question and I have dispelled your doubts.

Text 78 vaikuëöhasyäpy upari nitaräà räjate yo nitäntaçrémad-gopé-ramaëa-caraëa-prema-püraika-labhyaù väïchävaïchopari-guru-phala-präpti-bhümir yadéyaù lokä dhyätä dadhati paramaà prema-sampatti-niñöhäm vaikuëöhasya-Vaikuëöha; api-even; upari-above; nitaräm-greatly; räjateshines; yaù-which; nitänta-great; çrémat-beautiful; gopé-of the gopés; ramaëa-of the lover; caraëa-for the feet; prema-of love; püra-a flood; ekaonly; labhyaù-attainable; väïchä-ava{.sy 241}chä-upari-beyond what one can desire; guru-great; phala-result; präpti-attainment; bhümiù-place; yadéyäù-which; lokäù-people; dhyätäù-meditate; dadhati-places; paramamgreat; prema-of love; sampatti-niñöhäm-opulence. Far above Vaikuëöha, Goloka is splendidly manifest. It is attained only by a flood of love for the feet of the gopés' handsome lover. It gives a great result beyond what one can desire. It gives a treasure of spiritual love to they who meditate on it. Text 79 adhunäträbhiyuktäni munénäà mahatäà çåëu imäni vacanäny ätmacitta-santoñanäni hi adhunä-now; atra-here; abhiyuktäni-appropriate; munénäm-of the sages; mahatäm-great; çåëu-please hear; imäni-these; vacanäni-statements; ätmaown; citta-heart; santoñanäni-pleasing; hi-indeed. Now please hear the words of the great sages describing this, words that will please your heart. Text 80 svargäd ürdhvaà brahmaloko

brahmarñi-gaëa-sevitaù tatra soma-gatiç caiva jyotiñäà ca mahätmanäm svargät-Svargaloka; ürdhvam-above; brahmalokaù-Brahmaloka; brahmarñi-gaëa-with the great sages; sevitaù-filled; tatra-there; soma-of Lord Çiva; gatiù-the place; ca-also; eva-certainly; jyotiñäm-of effulgence; caalso; mahätmanäm-of the great souls. "Above Svargaloka is Brahmaloka, where Brahmä and the sages reside. Also there is the abode of Lord Çiva and the abode of the effulgent liberated souls. Çréla Sanätana Gosvämé explains that this and the following texts are taken from Indra's prayers to Lord Kåñëa in the Hari-vaàça. The statements of this verse are also confirmed in Çrémad-Bhägavatam 2.5.42, and Bhagavad-gétä 10.12, and 10.20. Texts 81 and 82 tasyopari gaväà lokaù sädhyas taà pälayanti hi sa hi sarva-gataù kåñëa mahä-käça-gato mahän upary upari taträpi gatis tava tapomayé yaà na vidmo vayaà sarve påcchanto 'pi pitämaham tasya-that; upari-above; gaväm-of cows; lokaù-a realm; sädhyaù-may be attained; tam-there; pälayanti-go; hi-indeed; saù-He; hi-indeed; sarva-gataùall-pervading; kåñëa-O Kåñëa; mahä-käça-gataù-effulgent; mahän-great; upari upari-higher and higher; taträpi-still; gatiù-abode; tava-Your; tapomayé-splendid; yam-which; na-not; vidmaù-understand; vayam-we; sarve-all; påcchantaù-asking; api-even; pitämaham-grandfather Brahmä. "O Kåñëa, Your splendid realm of Vaikuëöha is very great, but far above it is Goloka, the splendid realm of the cows, where the great souls go. Although we have all asked Grandffather Brahmä about it, none of us know any place above Goloka.

Texts 83-85 gatiù sama-damädyänäà svargaù sukåta-karmaëäm brähmye tapasi yuktänäà brahmalokaù parä gatiù gaväm eva tu goloko durärohä hi sä gatiù sa tu lokas tvayä kåñëa Š sédamänaù kåtätmanä dhåtä dhåtamatä dhérä nighnatopadravän gavän gatiù-the destination; sama-dama-ädyänäm-of they who are peacful, selfcontroled, and have other pious virtues; svargaù-Svargaloka; sukåtakarmaëäm-of they who have performed pious deeds; brähmye-in spiritual; tapasi-austerity; yuktänäm-engaged; brahmalokaù-Brahmaloka; parä-great; gatiù-realm; gaväm-of the cows; eva-indeed; tu-certainly; golokaù-Goloka; durärohä-very far above; hi-indeed; sä-that; gatiù-place; sa-that; tu-indeed; lokaù-place; tvayä-by You; kåñëa-O Kåñëa; sédamänaù-staying; kåta-done; ätmanä-personally; dhåtä-held; dhåtamatä-considered; dhéräù-O saintly one; nighnata--dispelled; upadravän-calamities; gavän-cows. "Svargaloka is the realm of virtuous persons who are peaceful and selfcontrolled and have performed pious deeds. Brahmaloka is the realm of they who have performed spiritual austerities. Goloka is far above them. O Kåñëa, O saintly one, You personally stay in Goloka and protect everyone from all calamities." Çréla Sanätana Gosvämé explains that the word {.sy 168}brahmaloka" here means Vaikunöùaloka. Text 86 evaà bahu-vidhai rüpais caräméha vasundharäm brahmalokaà ca kaunteya

golokaà ca sanätanam evam-thus; bahu-vidhaiù-with many kinds; rüpaiù-of forms; carämi-I wander; iha-here; vasundharäm-on the earth; brahmalokam-in the spiritual world; ca-and; kaunteya-O son of Kunti; golokam-in Goloka; ca-and; sanätanam-eternal. "O son of Kunti, in many different forms I wander in the material world, in the spiritual world, and in the eternal realm of Goloka." Çréla Sanätana Gosvämé explains that this verse, quoted from the Skanda Puräëa, is spoken by Lord Kåñëa to Arjuna. Text 87 and 88 çré-janamejaya uväca vaiñëavägrya mayä santi vaiçampäyanataù çrutäù ete çlokäs tadänéà ca kaçcid artho 'vadhäritaù Štvatto 'dya çravaëäd eñäà ko 'py artho bhäti me hådi aho bhägavatänäà hi mahimä paramädbhutaù çré-janamejayaù uväca-Çré Janamejaya said; vaiñëavägrya-great Vaiñëava; mayä-by me; santi-are; vaiçampäyanataù-from Vaiçampäyana; çrutäù-heard; ete-these; çlokäù-verses; tadäném-now; ca-also; kaçcit-some; arthaù-meaning; avadhäritaù-explained; tvattaù-to you; adya-today; çravaëät-by hearing; eñäm-of them; kaù api-something; arthaù-meaning; bhäti-shines; me-of me; hådi-in the heart; ahaù-oh; bhägavatänäm-of the devotees; hi-certainly; mahimä-glory; parama-supremely; adbhutaùwonderful. Çré Janamejaya said: O best of the Vaiñëavas, I had heard these verses before, from Vaiçampäyana, but now that I hear them from you a new understanding shines in my heart. Ah, the glory of the devotees is very wonderful.

Çréla Sanätana Gosvämé explains that the verses referred to here are the quotations from Hari-vaàsa found in Texts 80-85. Text 89 kathä-samäptim äçaìkya mano me paritapyati kiïcid rasäyanaà dehi tiñöhed yena su-nirvåtam kathä-of the description; samäptim-the end; äçaìkya-fearing; manaùheart; me-my; paritapyati-is unhappy; kiïcit-some; rasäyanam-nectar; dehigive; tiñöhet-may stay; yena-by which; su-nirvåtam-bliss. Fearing that this description will now end, my heart has become unhappy. Please give some more nectar, so it will be happy. Texts 90 and 91 yuktäny upäkhyäna-vara-dvayasya padyäni yäny asya jagau pitä te goloka-mähätmya-kathä-prahåñöo bho vatsa bhävair madhurair vicitraiù çruti-småténäm akhilärtha-säramayäni gäyan ruciräëi yäni kñipan bhavat-täta-viyoga-duùkhaà sukhé caräméha vadämi täni yuktäni-proper; upäkhyäna-vara-dvayasya-of the two stories; padyäniverses; yäny-which are; asya-of that; jagau-sang; pitä-father; te-to you; goloka-mähätmya-kathä-by the description ﾍ Šof the glories of Goloka; prahåñöaù-pleased; bhaù-O; vatsa-child; bhävaiù-with love; madhuraiùsweet; vicitraiù-wonderful; çruti-of Çruti; småténäm-and Småti; akhila-of all; artha-truths; sära-the best; mayäni-consisting of; gäyan-singing; ruciräëibeautiful; yäni-which; kñipan-tossing away; bhavat-of you; täta-of the dear one; viyoga-of the separation; duùkham-the suffering; sukhé-happy; carämiI wander; iha-here; vadämi-I say. täni-them.

O child, happy to hear the description of Goloka's glories, with wonderful and sweet love your father sang from two stories many verses that confirm these descriptions, beautiful verses that are the essence of the Çruti and Småti. I wander in this material world and speak these verse. In this way I become free from the unhappiness of separation from your father. Çréla Sanätana Gosvämé explains that the two stories are Brahmasaàhitä and the Tenth Canto of Çrémad-Bhägavatam, which are both quoted in the following verses. Text 92 änanda-cin-maya-rasa-pratibhävitäbhis täbhir ya eva nija-rüpataya kaläbhiù goloka eva nivasaty akhilätma-bhüto govindaà ädi-puruñaà tam ahaà bhajämi änanda-bliss; cit-and knowledge; maya-consisting of; rasa-mellows; pratievery second; bhävitäbhiù-who are engrossed with; täbhiù-by those; yaùwho; eva-certainly; nija-rüpataya-with His own form; kaläbhiù-who are parts of portions of His pleasure potency; goloke-in Goloka Våndävana; evacertainly; nivasati-resides; akhila-ätma-as the soul of all; bhütaù-who exists; govindam-Lord Govinda; ädi-puruñam-the original personality; tam-Him; aham-I; bhajämi-worship. "I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rädhä, who resembles His own spiritual figure and who embodies the ecstatic potency (hlädiné). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."** Note: This verse is Brahma-saàhitä 5.37. Text 93 goloka-nämni nija-dhämni tale ca tasya devé-maheça-haridhämasu teñu teñu te te prabhäva-nicayä vihitäç ca yena

govindaà ädi-puruñaà tam ahaà bhajämi goloka-nämni nija-dhämni-in the planet known as Goloka Våndävana; tale-in the part underneath; ca-also; tasya-of that; devé-of the goddess Durgä; maheça-of Lord Çiva; ﾍ Šhari-of Näräyaëa; dhämasu-in the planets; teñu teñu-in each of them; te te-those respective; prabhäva-nicayäùopulences; vihitäù-established; ca-also; yena-by whom; govindam-unto that Govinda; ädi-puruñam-the original Supreme Personality of Godhead; tamunto Him; aham-I; bhajämi-offer my obeisances. "Below the planet named Goloka Våndävana are the planets known as Devi-dhäma, Maheça-dhäma, and Hari-dhäma. These are opulent in different ways. They are managed by the Supreme Personality of Godhead, Govinda, the original Lord. I offer my resapectful obeisances unto Him."* Note: This verse is Brahma-saàhitä 5.43. Text 94 çriyaù käntaù käntaù parama-puruñaù kalpa-taravo drumä bhümiç cintämaëi-gaëa-mayé toyam amåtam kathä gänaà naöyaà gamanam api vaàçé priya-sakhé cid-änandaà jyotiù param api tad-äsvädyam api ca çriyaù-the goddess of fortune; käntäù-the damsels; käntaù-the enjoyer; parama-puruñaù-the Supreme Personality of Godhead; kalpa-taravaù-desire trees; drumäù-all the trees; bhümiù-the land; cintämaëi-gaëa-mayé-made of the transcendental touchstone jewel; toyam-the water; amåtam-nectar; kathä-talking; gänam-song; naöyam-dancing; gamanam-walking; api-also; vaàçé-the flute; priya-sakhé-constant companion; cid-änandamtranscendental bliss; jyotiù-efulgence; param-the Supreme; api-also; tatthat; äsvädyam-everywhere perceived; api ca-also. "The damsels of Våndävana, the gopés, are super goddesses of fortune. The enjoyer in Våndävana is the Supreme Personality of Godhead, Kåñëa. The trees there are all wish-fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Kåñëa is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Våndävana-dhäma is the only relishable abode."**

Note: This verse is Brahma-saàhitä 5.44. Text 95 sa yatra kñiräbdhi sarati surabhébhyas sumahän nimeçärdhäkhyo vä vrajati na hi yaträpi samayaù bhaje çvetadvépaà tam aham iha golokam iti yaà vidantas te santaù kñiti-virala-caräù katipaye saù-which; yatra-where; kñiräbdhi-ocean of milk; sarati-flows; surabhibhyaù-from surabhi cows; sumahän-great; nimeçärdhäkhyaù-for half a moment; vä-or; vrajati-goes; na-not; ﾍ Šhi-indeed; yatra-where; api-also; samayaù-time; bhaje-I worship; çvetadvépam-Çvetadvépa; tam-that; ahamI; iha-here; golokam-Goloka; iti-thus; yam-which; vidantaù-know; te-they; santaù-great souls; kñiti-virala-caräù-moving on the earth; katipaye-a few. In Goloka numberless milk-cows always emit transcendental oceans of milk. In Goloka is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world."** Note: This verse is Brahma-saàhitä 5.56. Text 96 kià ca puëyä bata vraja-bhuvo yad ayaà nå-liìgagüòhaù puräëa-puruño vana-citra-mälyaù gäù pälayan saha-balaù kvaëayaàç ca veëuà vikréòayäïcati giritra-rämärcitäìghriù kià ca-furthermore; puëyä-fortunate; bata-indeed; vraja-bhuvaù-the land of Vraja; yad ayam-which; nå-liìga- güòhaù-hidden as a human being; puräëa-puruñaù-the Supreme Personality of Godhead; vana-citra-mälyaùgarlanded with forest flowers; gäù-the cows; pälayan-protecting; saha-with; balaù-Balaräma; l kvaëayaàù-playing; ca-also; veëum-a flute; vikréòayä-with pastimes; aïcati-bent; giritra-by Lord Çiva; rämä-and the goddess of fortune;

arcita]worshiped; aìghriù-feet. "Dear friends, just imagine how fortunate the land of Våndävana is where the Supreme Personality of Godhead Himself is present, always decorated with flower garlands, and engaged in tending the cows along with His brother, Lord Balaräma. He is always accompanied by His cowherd boy friends, and He plays His transcendental flute. The residents of Våndävana are fortunate to be able to constantly see the lotus feet of Kåñëa and Balaräma, which are worshiped by great demigods like Lord Çiva, Lord Brahmä, and the goddess of fortune."* Note: This verse is Çrémad-Bhägavatam 10.44.13. Text 97 aho 'ti-dhanya vraja-go-ramaëyaù stanyämåtaà pétam atéva te mudä yäsäà vibho vatsatarätmajätmanä yat-tåptaye 'dyäpy atha nälam adhvaraù ataù-Oh; ati-dhanya-very fortunat; vraja-of Vraja; gaù-the cows; ramaëyaù-and women; stanya]of breats mi; amåtam-nectar; pétam-drunk atéva-greatly; te-of You; mudä-happily; yäsäàof ﾍ Šwhm; vibhaù-O Lord; vatsatarätmajätmanä-as calves and gopas; yat-tåptaye-to satisfy whom; adya-today; api-also; atha-then; na-not; alam-enough; adhvaraù-Vedic sacrifices. "The gopés and cows of Våndävana are so fortunate that they have been able to supply their breast milk to You. Persons who are engaged in performing great sacrifices and offering many valuable goats in the sacrifice cannot attain the perfection of understanding You, but simply by devotional service these innocent village women and cows are all able to satisfy You with their milk. You have drunk their milk to satisfaction, Yet You are never satisfied by those engaged in performing sacrifices."* Note: This verse is Çrémad-Bhägavatam 10.14.31. Text 98

aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm yan-mitraà paramänandaà pürëaà brahma sanätanam ahaù-what great; bhägyam-fortune; ahaù-what great; bhägyam-fortune; nanda-of Mahäräja Nanda; gopa-of the other cowherd men; vrajaukasäm-of the inhabitants of Vrajabhümi; yat-of whom; mitram-the friend; paramänandam-the supreme bliss; pürëam-complete; brahma-the Absolute Truth; sanätanam-eternal. "How greatly fortunate are Nanda Mahäräja, the cowherd men, and all the other inhabitants of Vrajabhümi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* Note: This verse is Çrémad-Bhägavatam 10.14.32. Text 99 eñäà tu bhägya-mahitäcyuta tävad ästam ekädaçaiva hi vayaà bata bhüri-bhägaù etad dhåñéka-cañakair asakåt pibämaù sarvädayo 'ìghry-udaja-madhv-amåtäsavaà te eñäm-of them; tu-indeed; bhägya-ggod fortune; mahita-glorified; acyutaO Lord; tävat-then; ästam-is; ekädaça-eleven; eva-indeed; hi-indeed; vayam-we; bata-indeed; bhüri-bhägaù-very fortunate; etat-this; håñéka-of the senses; cañakaiù-with the cups; asakåt-at once; pibämaù-srink; çarvädayaù-beginning with Indra; aìghri-feet; udaja-lotus; madhuamåtäsavam-nectar; te-they. "My dear Lord, no one can actually appreciate the good fortune of these residents of Våndävana. We are all demigods, controlling deities of the various senses of the living ﾍ Šentities, and we are proud of enjoying such priviledges, but actually there is no comparison between our position and the position of these fortunate residents of Våndävana because they are actually relishing Your presence and enjoying Your associate by dint of their activities."*

Note: This verse is Çrémad-Bhägavatam 10.14.33 Text 100 tad bhüri-bhägyam iha janma kim apy aöavyäà yad gokule 'pi katamäìghri-rajo-'bhiñekam yaj jévitaà tu nikhilaà bhagavän mukundas tv adyäpi yat-pada-rajaù çruti-mågyam eva tat-that; bhüri-great; bhägyam-good fortune; iha-here; janma-birth; kim api-any; aöavyäm-in the forest; yat-which; gokule-in Gokula; api-also; katamäìghri-from the feet; rajaù-in the dust; abhiñekam-bath; yajt-which; jévitam-life; tu-indeed; nikhilam-all; bhagavän-the Lord; mukundaùMukunda; tu-indeed; adya-now; api-also; yat-pada-rajaù-the dust of whose feet; çruti-by the Vedas; mågyam-soughtana forest so tg ; eva-certainly. "My dear Lord, I am therefore not interested in either material opulences or liberation. I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Våndävana forest so that I may be able to be favored by thge dust of the feet of some of the devotees of Våndävana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Våndävana, I beg to be allowed to take birth outside the immediate area of Våndävana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees' feet. I can see that everyone here is simply full of Kåñëa consciousness. They do not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of Kåñëa."* Note: This verse is Çrémad-Bhägavatam 10.14.34 Text 101 eñäà ghoña-niväsinäm uta bhavän kià derarateti naç ceto viçva-phalät phalaà tvad-aparaà kuträpy ayaà muhyati sad-veñäd api pütanäpi sa-kula tvam eva devapitä yad-dhämärtha-suhåt-priyätma-tanaya-praëäçayas tvat-kåte

eñäm-of them; ghoña-niväsinäm-the residents of Vraja; uta-indeed; bhavän-You; kim-how?; derarateti-puzzled; naù-our; cetaù-intelligence; viçva-phalät-from the best result; phalam-the result; tvad-aparam-other than You; kuträpi-somewhere; ayam-this; muhyati-is bewildered; sad-veñätappearing to be nice; api-although; pütanä-Putana; api-also; sa-kula-with family; ﾍ Štvam-You; eva-indeed; deva-O Lord; apitä yad-dhäma-which abode; artha-meaning; suhåt-friend; priya-dear; ätma-self; tanaya-children; praëäçayaù-life; tvat-kåte-for Your sake. "My Lord, sometimes I am puzzled as to how Your Lordship will be able to repay, in gratitude, the devotional service of these residents of Våndävana. Although I know that You are the supreme source of all benediction, I am puzzled to know how how You will be able to repay all the service that You are receiving from these residents of Våndävana. I think of how You are so kind, so magnanimous, that even Pütanä, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother. And other demons belonging to the same family, such as Aghäsura and Bakäsura, were also favored with liberation. Under the circumstances I am puzzled. These residents of Våndävana have given You everything: their bodies, their minds, their love, their homes. Everything is being utilized for Your purpose. So how will You be able to repay their debt?"* Note: This verse is Çrémad-Bhägavatam 10.14.35. Text 102 tävad rägädayaù stenäs tävat kara-gåhaà gåham tävan moho 'ìghri-nigaòo yävat kåñëa na te janaù tävat-then; rägädayaù-material attachments; stenäù-theives; tävat-then; kara-gåham-prison; gåham-home; tävat-then; mohaù-illusion; aìghrinigaòaù-shackles; yävat-when; kåñëa-O Kåñëa; na-not; te-of You; janaùpeople. "O Kåñëa, as long as people are not Your devotees their desires are theives, their homes are prisons, and their love for others is a pair of shackles binding their feet."

Note: This verse is Çrémad-Bhägavatam 10.14.36. Text 103 präpaïcaà nispräpaïco 'pi viòambayasi bhü-tale prapanna-janatänandasandohaà prathituà prabho präpaïcam-material; nispräpaïcaù-spiritual; api-also; viòambayasi-You imitate; bhü-tale-on the earth; prapanna-janatä-of the surrendered devotees; änanda-bliss; sandoham-great abundance; prathitum-to spread; prabhaù-O Lord. "I can also understand that Your appearance as a small cowherd boy, a child of the cowherd men, is not at all a material activity. You are so much obliged by their affection ﾍ Šthat You are here to enthuse them with more loving service by Your transcendental presence. In Våndävana there is no distinction between material and spiritual because everything is dedicated to Your loving service. My dear Lord, Your Våndävana pastimes are simply to enthuse Your devotees. If someone takes Your Våndävana pastimes to be material, he will be misled."* Note: This verse is Çrémad-Bhägavatam 10.14.37. Text 104 jänanta eva jänantu kià bahüktyä na me prabho manaso vapuño väco vaibhavaà tava gocaraù jänantaù-knowing; eva-indeed; jänantu-may know; kià bahüktyä-what is the use of many wordsw?; na-not; me-of me; prabhaù-O Lord; manasaù-of the mind; vapuñaù-of the body; väcaù-of words; vaibhavam-the power; tava-of You; gocaraù-in the range of perception.

"My dear Lord, I have nothing to say about people who advertise that they have already realized God, or that by their realization they have themselves become God. But as far as I am concerned, I admit frankly that for me it is not possible to realize You by my body, mind, or speech. What can I say about You, or how can I realize You by my senses?"* Note: This verse is Çrémad-Bhägavatam 10.14.38. Text 105 anujänihi mäà kåñëa sarvaà tvaà vetsi sarva-dåk tvam eva jagataà nätho jagac caitat tavärpitam anujänihi-please forgive; mäm-me; kåñëa-O Kåñëa; sarvam-everything; tvam-You; vetsi-know; sarva-dåk-seeing everything; tvam-You; eva-indeed; jagatam-of the universes; näthaù-the Lord; jagat-the universe; caa-also; etat-that; tava-by You; arpitam-placed. "My dear Lord, You are the Supreme Lord of all creation, although I sometimes falsely think that I am the master of this universe. I may be the master of this universe, but there are innumerable universes, and there are innumerable Brahmäs also who preside over these universes. But actually You are the master of them all. As the Supersoul in everyone's heart, You know everything. Please, therefore, accept me as Your surrendered servant. I hope that You will excuse me for disturbing You in Your pastimes with Your friends and calves."*

Š

Note: This verse is Çrémad-Bhägavatam 10.14.39.

Text 106 çré-kåñëa våñëi-kula-puñkara-joça-däyin kñmä-nirjara-dvija-paçüdadhi-våddhi-kärin udddharma-çarbara-häro kñiti-räkñasa-dhrug äkalpam arkam arhän bhagavan nämas te çré-kåñëa-O Çré Kåñëa; våñëiVåñëi; kula-of the family; puñkara-lotus;

joça-däyin-giving auspiciousness; kñmä-earth; nirjara-demigods; dvijabrahmanas; paçu-cows; udadhi-ocean; våddhi-kärin-increasing; udddharmaof impiety; çarbara-the demon; häraù-removing; kñiti-the earth; räkñasadhrug-protecting; äkalpam-to the kalpa; arkam-a sun; arhän-suns; bhagavan-O Lord; nämaù-obeisances; te-unto You. "My dear Lord Kåñëa, Your very name suggests that You are allattractive. The attraction of the sun and moon are all due to You. By the attraction of the sun You are beautifying the very existence of the Yadu dynasty. With the attraction of the moon You are enhancing the potency of the land, the demigods, the brähmaëas, the cows, and the oceans. Because of Your supreme attraction, demons like Kaàsa and others are annihilated. Therefore it is my deliberate conclusion that You are the only worshipable Deity within the creation. Accept my humble obeisances until the annihilation of the material world. As long as there is sunshine within this material world, kindly accept my humble obeisances."* Note: This verse is Çrémad-Bhägavatam 10.14.40. Text 107 dhanyeyam adya dharaëi tåëa-virüòhas tvatpäda-spåço druma-latäù karajäbhimåñöaù sadyo 'drayaù khaga-mågäù sadayävalokair gopyo 'ntareëa bhujayor api yat-spåhä çréù dhanyä-fortunate; iyam-this; adya-now; dharaëi-earth; tåëa-grass; virüòhaù-vines; tvat-päda-of Your feet; spåçaù-the touch; druma-trees; latäù-and vines; karajäbhimåñöaù-touched by the hand; sadyaù-at once; adrayaù-the hills; khaga-birds; mågäù-animals; sadaya-merciful; avalokaiùwith glances; gopyaù-the gopés; antareëa-between; bhujayoù-the arms; apialso; yat-which; spåhä-desiring; çréù-the goddess of fortune. "It is quite natural for these Våndävana inhabitants to thus receive a great personality like You. The herbs, creepers, and plants are also so fortunate to touch Your lotus feet. And by Your touching the twigs with Your hands, these small plants are also made glorious. As for the hills and the rivers, they too are now glorious because You are glancing at them. Above all, the damsels of Vraja, the gopés, attracted by Your beauty, are the most glorious, because You embrace them with Your strong arms."* Š

Note: This verse is Çrémad-Bhägavatam 10.15.8. Text 108 våndävanaà sakhi bhuvo vitanoti kértià yad devaké-suta-padämbuja-labdha-lakñmi govinda-veëum anu matta-mayüra-nåtyaà prekñädri-sänv-avaratäëya-samasta-sattvam våndävanam-Våndävana; sakhi-O friend; bhuvaù-of the earth; vitanotiexpands; kértim-the glory; yat-which; devaké-suta-of Devaké's son; padämbuja-the lotus feet; labdha-attained; lakñmi-treasure; govinda-of Govinda; veëum-the flute; anu-following; matta-maddened; mayürapeacocks; nåtyam-dancing; prekña-see; adri-of the hills; sänu-the tops; avaratäëya-descent; samasta-sattvam-everyone; "Dear friends, our Våndävana is proclaiming the glories of this entire earth because this planet is glorified by the lotus footprints of the son of Devaké. Besides that, when Govinda plays His flute, the peacocks immediately become mad. When all the animals and trees and plants, either on the top of Govardhana Hill or in the valley, see the dancing of the peacock, they all stand still and listen to the transcendental sound of the flute with great attention."* Note: This verse is Çrémad-Bhägavatam 10.21.10. Text 109 hantäyam adrir abalä hari-däsa-väryo yad-räma-kåñëa-caraëa-sparaça-pramodaù mänaà tanoti saha-go-gaëayos tayor yat pänéya-süyavasa-kandara-kanda-mülaiù hanta-oh; ayam-this; adriù-hill; abaläù-O friends; hari-däsa-väryaù-the best among the servants of the Lord; yat-because; räma-kåñëa-caraëa-of the lotus feet of Lord Kåñëa and Balaräma; sparaça-by the touch; pramodaù-jubilant; mänam-respect; tanoti-offers; saha-with; go-gaëayoùthe cows, calves, and cowherd boys; tayoù-to Them (Çré Kåñëa and Balaräma; yat-because; pänéya-with drinking water; suyavasa-very soft

grass; kandara-caves; kanda-mülaiù-and edible roots. "Of all the devotees this Govardhana Hill is the best! O my friends, this hill supplies Kåñëa and Balaräma, along with Their calves, cows, and cowherd friends, with all kinds of necessitieù-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 Kåñëa and Balaräma, Govardhana Hill appears very jubilant."* Note: This verse is Çrémad-Bhägavatam 10.21.18. Š Text 110 dåñövätape vraja-paçün saha räma-gopaiù saïcarayantam anu veëum udérayantam prema-pravåddha uditaù kusumävalébhiù sakhyur vyadhät sva-vapuñämbuda atapätram dåñövä-having seen; atape-the sun; vraja-paçün-the cows of Vraja; sahawith; räma-Balaräma; gopaiù-and thr gopas; sa{.sy 241}carayantam-going; anu-following; veëum-the flute; udérayantam-playing; prema-love; pravåddha-increased; uditaù-risen; kusumävalébhiù-with many flowers; sakhyuù-friend; vyadhät-placed; sva-vapuñä-with his own body; ambudaùthe cloud; atapätram-a parasol. "The scorching heart of the autumn sunshines was sometimes intolerable, and therefore the clouds in the sky appeared in sympathy above Kåñë and Balaräma and Their boy friends while they engaged in blowing their flutes. The clouds served as a soothing umbrella over their heads just to make friendship with Kåñëa."* Note: This verse is Çrémad-Bhägavatam 10.21.16. Text 111 nadyas tadä tän upadhärya mukunda-gétam ävärta-lakñita-manobhava-bhagna-vegaù äliìgana-sthagita-murmi-bhujair murärer

gåhëänti päda-yugalaà kamalopahäraù nadyaù-the rivers; tadä-then; tän-them; upadhärya-hearing; mukunda-of Mukunda; gétam-the music; ävärta-whirlpools; lakñita-characterized; manobhava-by love; bhagna-broken; vegaù-force; äliìgana-embrace; sthagitam-stunned; ürmi-of waves; bhujaiù-with arms; muräreù-of Muräri; gåhëänti-grasp; päda-yugalam-the feet; kamala-of lotus flowers; upahäraùofferings. "Even the River Yamunä, being desirous to embrace the lotus feet of Kåñëa after hearing the transcendental vibration of His flute, broke her fierce waves to flow very nicely with lotus flowers in her hands, just to present flowers to Mukunda with deep feeling."* Note: This verse is Çrémad-Bhägavatam 10.21.15. Text 112 vana-latäs vara ätmani viñëuà vyaïjayantya iva puñpa-phaläòhyäù praëata-bhara-viöapä madhu-dhäräù prema-håñöa-tanavo vavåñuù sma vana-forest; lataù-vines; taravaù-trees; ätmani-in the self; viñëum-Lord Viñëu; vyaïjayantyaù-revealing; iva-as if; ﾍ Špuñpa-flowers; phala-fruits; äòhyäù-enriched; praëata-bowed down; bhara-burden; viöapäù-trees; madhu-of honey; dhäräù-streams; prema-by love; håñöa-pleased; tanavaùbodies; vavåsuù-showered; sma-indeed. "Just by Kåñëa's association the trees, plants, and other vegetation in the forest immediately became Kåñëa conscious. A Kåñëa conscious person sacrifices everything for Kåñëa. Although trees and plants are not very advanced in consciousness, by the association of Kåñëa and His friends they also become Kåñëa conscious. Then they want to deliver everythingwhatever they have-their fruits, flowers, and the honey incessantly falling from their branches."* Note: This verse is Çrémad-Bhägavatam 10.35.9.

Text 113 ete 'linas tava yaço 'khila-loka-térthaà gäyanta ädi-puruñänupathaà bhajante präyo amé muni-gaëä bhavadéya-mukhyä güòhaà vane 'pi na jahaty anaghätma-daivam ete-these; alinaù-bees; tava-of You; yaçaù-glory; akhila-all; loka-of the worlds; tértham-to the holy place; gäyantaù-singing; ädi-puruña-to the Supreme Lord; anupatham-following the path; bhajante-worship; präyaùmostly; amé-they; muni-gaëäù-sages; bhavadéya-of You; mukhyäù-mostly; güòham-hidden; vane-in the forest; api-also; na-not; jahati-abandon; anagha-O sinless one; ätma-own; daivam-Deity. "I think that the drones that are buzzing all around You must have been Your devotees in their past lives. They cannot leave Your company because no one can be a better, more affectionate master than You. You are the original and supreme Personality of Godhead, and the drones are just trying to spread Your glories by chanting every moment. I think some of them must be great sages, devotees of Your Lordship, and they are disguising themselves in the form of drones because they are unable to give up Your company for even a moment."* Note: This verse is Çrémad-Bhägavatam 10.15.6. Text 114 sarasi sarasa-haàsa-vihaìgäs cäru-géta-håta-cetasa etya harim upäsata te yata-cittä hanta mélita-dåço dhåta-maunäù sarasi-in the water; sarasa-cranes; haàsa-swans; vihaìgäù-birds; cärubeautiful; géta-music; håta-charmed; cetasaù-hearts; etya-going; harim-to Lord Hari; upäsata-worship; te-they; yata-controlled; cittäù-minds; hantaindeed; mélita-closed; dåçaù-eyes; dhåta-held; maunäù-silence. Š "Kåñëa would play His flute, and together the sounds became so sweet to hear that together the aquatics, the cranes, swans, and ducks, and other birds were charmed. Instead of swimming or flying, they became stunned.

They closed their eyes and entered a trance of meditation in worship of Kåñëa."* Note: This verse is Çrémad-Bhägavatam 10.35.11. Text 115 präyo batämba munayo vihagä vane 'smin kåñëekñitaà tad-uditaà kala-veëu-gétam äruhya ye druma-bhujän rucira-pravälän çåëvanti mélita-dåço vigatänya-väcaù präyaù-for the most part; bata-indeed; amba-O mother; munayaù-sages; vihagäù-birds; vane asmin-in this forest; kåñëa-Kåñëa; ékñitam-seen; taduditam-sounded; kala-sweet; veëu-of the flute; gétam-music; äruhyaascending; ye-who; druma-of the trees; bhujän-the arms; rucira-beautiful; pravälän-twigs; çåëvanti-listen; mélita-closed; dåçaù-eyes; vigata-gone; anya-other; väcaù-words. "My dear mother, the birds, who are all looking at Kåñëa playing on His flute, are sitting very attentively on the branches and twigs of different trees. From their features it appears that they have forgotten everything and are engaged only in hearing Kåñëa's flute. This proves that they are not ordinary bords. They are great sages and devotees, and just to hear Kåñëa's flute they have appeared in Våndävana forest as birds."* Note: This verse is Çrémad-Bhägavatam 10.21.14. Text 116 dhanyäù sma müòha-matayo 'pi hariëya eta ya nanda-nandanam upatta-vicitra-veñam äkarëya veëu-raëitaà saha-kåñëasäräù püjäà dadhur viracitaà praëayävalokaiù dhanyäù-fortunate; sma-certainly; müòha-matayaù-having taken birth in an ignorant animal special; api-although; hariëyasshe-deer; etaù-these; yäùwho; nanda-nandanam-the son of Mahäräja Nanda; upatta-vicitra-veñamdressed very attractively; äkarëya-hearing; veëu-raëitam-the sound of His

flute; saha-kåñëasäräù-accompanied by the black deer (their husbands); püjäà dadhuù-they worshiped; viracitam-performed; praëaya-avalokaiù-by their affectionate glances. "Blessed are all these foolish deer because they have approached Mahäräja 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."* Š Note: This verse is Çrémad-Bhägavatam 10.21.11. Text 117 gävaç ca kåñëa-mukha-nirgata-veëu-gétapéyüñäm uttabhita-karëa-puöaiù pibantyaù çäväù snuta-stana-payaù-kavalaù sma tasthur govindam ätmani dåçäçru-kalaù spåçantyaù gävaù-the cows; ca-and; kåñëa-of Kåñëa; mukha-from the mouth; nirgata-come; veëu-flute; géta-music; péyüñäm-nectar; uttabhita-placed; karëa-of the ears; puöaiù-openings; pibantyaù-drinking; çäväù-calves; snuta-stana-payaù-the breast-milk; kavalaù-in their mouths; sma-certainly; tasthuù-stood; govindam-Govinda; ätmani-in the heart; dåça-eyes; açrukalaù-tears; spåçantyaù-touching. "My dear friends, the cows are also charmed as soon as they hear the transcendental sound of the flute of Kåñëa. It sounds to them like the pouring of nectar, and they immediately spread their long ears just to catch the liquid nectar of the flute. As for the calves, they are seen with the nipples of their mothers pressed in their mouths, but they cannot suck the milk. They remain struck with devotion, and tears glide down their eyes, illustrating vividly how they are embracing Kåñëa heart to heart."* Note: This verse is Çrémad-Bhägavatam 10.21.13. Text 118 våndaço vraja-våña måga-gavo

veëu-vädya-håta-cetasa ärät danta-dañöa-kavalä dhåta-karëa nidritä likhita-citram iväsan våndaçaù-multitudes; vraja-of Vraja; våñaù-bulls; måga-animals; gavaùcows; veëu-of the flute; vädya-music; håta-charmed; cetasaù-hearts; ärätfrom afar; danta-teeth; dañöa-bitten; kavaläù-mouthful; dhåta-held; karëaears; nidritä-asleep; likhita-painted; citram-picture; iva-as if; äsan-became. "When Kåñëa plays His flute, all the cows and other animals of Våndävana, although enbgaged in eating, simply take a morsel fo food in their mouths and stop chewing. Their ears raise up and they become stunned. They do not appear alive but like painted animals. Kåñëa's fluteplaying is so attractive that even the animals become enchanted, and what to speak of ourselves."* Note: This verse is Çrémad-Bhägavatam 10.35.5. Text 119 Špürëaù pulindya urugäya-padäbja-rägaçré-kuìkumena dayita-stana-maëòitena tad-darçana-smara-rujas tåëa-rüñitena limpantya änana-kuceñu jahus tad-ädhim pürëaù-fulfilled; pulindyaù-aborigine girls; urugäya-of Lord Kåñëa; padäbja-of the lotus feet; räga-çré-kuìkumena-by the kunkuma; dayitabeloved; stana-breasts; maëòitena-decorated; tad-darçana-by the sight; smaraof cupid; rujaù-torment; tåëa-on the grass; rüñitena-placed; limpantyaù-wiping; änana-on faces; kuceñu-and breasts; jahuù-gave up; tad-ädhim-that distress. "The wanton aborigine girls also became fully satisfied when they smeared their faces and breasts with the dust of Våndävana, which was reddish with the touch of Kåñëa's lotus feet. The aborigine girls had very full breasts , and they were also very lusty, but when their lovers felt their breasts they were not very satisfied. When they came out into the midst of the forest they saw that while Kåñëa was walking some of the leaves and creepers of Våndävana turned reddish from the kuìkuma powder which fell from His lotus feet. His lotus feet were held by the gopés on their breasts, which were also smeared with kuìkuma powder, but when Kåñëa traveled in

Våndävana forest with Balaräma and His boy friends, the reddish powder fell on the ground of the Våndävana forest. So the lusty aborigine girls, while looking toward Kåñëa playing on His flute, saw the reddish kuìkuma on the ground and immediately took it and smeared it over their faces and breasts. In this way they became fully satisfied, although they were not satisfied when their lovers touched their breasts."* Note: This verse is Çrémad-Bhägavatam 10.21.17. Text 120 yadi düraà gataù kåñëo vana-çobha-kñaëäya tam ahaà pürvam ahaà pürvam iti saàspåçya remire yadi-if; düram-to a distant place; gataù-went; kåñëaù-the Supreme Personality of Godhead; vana-çobha-the beauty of the forest ékñaëäya-for visiting and enjoying; tam-unto Kåñëa; aham-I; pürvam-first; aham-I; pürvam-first; iti-in this way; saàspåçya-by touching Him; remire-they enjoyed life. "Sometimes Kåñëa would go to a somewhat distant place to see the beauty of the forest. Then all the other boys would run to accompany Him, each one saying, `I shall be the first to run and touch Kåñëa! I shall touch Kåñëa first!" In this way they enjoyed life by repeatedly touching Kåñëa."* Note: This verse is Çrémad-Bhägavatam 10.12.6. Text 121 Š itthaà satäà brahma-sukhänubhütyä däsyaà gatänäà para-daivatena mäyäçritänäà nara-därakeëa särdhaà vijahruù kåta-puëya-puïjaù ittham-in this way; satäm-of the transcendentalists; brahmasukhänubhütyä-with Kåñëa, the source of brahma-sukha (Kåñëa is the Brahman, and from Him originates His personal effulgence; däsyam-

servitorship; gatänäm-of the devotees who have accepted; para-daivatenawith the Supreme Personality of Godhead; mäyäçritänäm-for those in the clutches of material energy; nara-därakeëa-with Him who is like an ordinary child; särdham-along with; vijahruù-enjoyed; kåta-puëya-pu{.sy 241}jaùù-all these boys who had accumulated the results of life after life of pious activities. "In this way, all the cowherd boys used to play with Kåñëa, who is the source of the Brahman effulgence for j{.sy 241}anés desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have k¹ccepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their good fortune?"* Note: This verse is Çrémad-BHägavatam 10.12.11. Text 122 yat-päda-paàçur bahu-janma-kåcchrato dhåtätmabhir yogibhir apy aläbhyaù sa eva yädåg viñayaù svayaà sthitaù kià varëyate diñöam aho vrajaukasäm yat-whose; päda-paàçuù-dust of the lotus feet; bahu-janma-in many births; kåcchrataù-from undergoing severe austerities and penances as a way of practicing yoga, meditation, etc.; dhåtätmabhiù-by persons able to control the mind; yogibhiù-by such yogés (jnana-yigis, dhyana-yogis, rajayogis, etc.); api-indeed; aläbhyaù-cannot be acheived; saù-the Supreme Personality of Godhead; eva-indeed; yädåg viñayaù-has become the object of direct vision, face to face; svayam-personally; sthitaù-present in front of them; kim-what?; varëyate-can be described; diñöam-about the fortune; ahaù-therefore; vrajaukasäm-of the inhabitants of Vrajabhümi, Våndävana. "Yogés may undergo severe austerities and penances for many births by practicing yama, niyama, äsana, and präëäyäma, none of which are easily performed. Yet in due course of time, when these yogés attain the perfection of controlling the mind, they will still be unable to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead. What then can we describe about the great fortune of the inhabitants of

ﾍ ŠVrajabhümi, Våndävana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face."* Note: This verse is Çrémad-Bhägavatam 10.12.12. Text 123 kvacit pallava-talpeñu niyuddha-çrama-karñitaù våkña-müläçrayaù çete gopotsaìgopabarhanaù kvacit-sometimes; pallava-talpeñu-omn beds of twigs and flowers; niyuddha-from fighting; çrama-by fatigue; karñitaù-pulled; våkña-of a tree; müla-the root; äçrayaù-as a shelter; çete-lay down; gopa-of a gopa; utsaìgawith the lap; upabarhanaù-as a pillow. "When Kåñëa would feel tired and fatigued, He would sometimes take shelter of the root of a big tree, or the lap of a cowherd boy, and lie down."* Note: This verse is Çrémad-Bhägavatam 10.15.16. Text 124 päda-samvähanaà cakruù kecit tasya mahätmanaù apare hata-päpmäno vyajanaiù samavéjayan päda-feet; samvähanam-massaging; cakruù-did; kecit-some; tasya-of Him; mahätmanaù-great souls; apare-others; hata-destroyed; päpmänaùsins; vyajanaiù-with fans; samavéjayan-fanned. "When He would lie down with a boy or a root as His pillow, some of the boys would come and massage His legs, and some would fan His body with a fan made from leaves."*

Note: This verse is Çrémad-Bhägavatam 10.15.17. Text 125 anye tad-anurüpäni manojïäni mahätmanaù gäyanti sma mahäräja sneha-klinna-dhiyaù çanaiù anye-others; tad-anurüpäni-suitable for the occasion; manojïänicharming; mahätmanaù-of the great soul; gäyanti sma-sang; mahäräja-O king; sneha-klinna-dhiyaù-their hearts melting with love; çanaiù-slowly. "Some of the more talented boys wuld sing in very ﾍ Šsweet voices to please Him."* Note: This verse is Çrémad-Bhägavatam 10.15.18. Text 126 nandaù kim akarod brahman çryea eva mahodayam yaçoda vä mahä-bhäga päpau yasyäù stanaà hariù nandaù-Mahäräja Nanda; kim-what?; akarot-performed; brahman-O learned brahmana; çreyaù-auspicious activities, like performing penances and austerities; evam-as exhibited by him; mahodayam-for which they achieved the greatest perfection; yaçodä-Mother Yaçodä; vä-also; mahäbhägä-most fortunate; päpau-drank; yasyäù-of whom; stanam-the breast milk; hariù-the Supreme Personality of Godhead. "O learned brähmaëa, Mother Yaçodä's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahäräja perform to achieve such perfection in ecstatic love?"* Note: This verse is Çrémad-Bhägavatam 10.8.46.

Text 127 tato bhaktir bhagavati putré-bhüte janärdane dam-patyor nitaräm äséd gopa-gopéñu bhärata tataù-thereafter; bhaktir bhagavati-the cult of bhakti, devotional service unto the Supreme Personality of Godhead; putré-bhüte-in the Lord, who had appeared as the son of mother Yaçodä; janärdane-in Lord Kåñëa; dampatyoù-of both husband and wife; nitaräm-continuously; äsét-there was; gopa-gopéñu-all the inhabitants of Våndävana, the gopas and gopés, associating with Nanda Mahäräja and Yaçodä and following in their footsteps; bhärata-O Mahäräja Parékñit. "Thereafter, O Mahäräja Parékñit, best of the Bhäratas, when the Supreme Personality of Godhead became the son of Nanda Mahäräja and Yaçodä, they maintained continuous, unswerving devotional love in parental affection. And in their association all the other inhabitants of Våndävana, the gopas and gopés, developed the culture of kåñëa-bhakti."* Note: This verse is Çrémad-Bhägavatam 10.8.51. Text 128 nandaù sva-putram ädäya proñyägata udära-dhéù Šmürdhny avaghräya paramaà mudaà lebhe kurüdvaha nandaù-Nanda Mahäräja; sva-putram ädäya-taking his son Kåñëa on his lap; proñyägataù-as if Kåñëa had returned from death (no one could even imagine that from such a danger a child could be saved); udära-dhéùbecause he was always liberal and simple; mürdhni-on the head of Kåñëa; avaghräya-formally smelling; paramam-the highest; mudam-peace; lebheachieved; kurüdvaha-O Mahäräja Parékñit. "O Mahäräja Parékñit, best of the Kurus, Nanda Mahäräja was very liberal and simple. He immediately took his son Kåñëa on his lap as if Kåñëa had returned from death, and by formally smelling his son's head, Nanda

Mahäräja undeoubtedly enjoyed transcendental bliss."* Note: This verse is Çrémad-Bhägavatam 10.6.43. Text 129 sa mätuù svinna-gäträya visrasta-kavara-srajaù dåñövä pariçramaà kåñëaù kåpayäsét sva-bandhane sva-mätuù-of His own mother (Kåñëa's mother, Yaçodädevé); svinnagäträyäù-when Kåñëa saw His mother perspiring all over because of unnecessary labor; visrasta-were falling down; kavara-from her hair; srajaùof whom the flowers; dåñövä-by seeing the condition of His mother; pariçramam-He could now understand that she was now overworked and feeling fatigue; kåñëaù-the Supreme Personality of Godhead; kåpayä-by His causeless mercy upon His devotee and mother; asét-agreed; sva-bandhanein binding Him. "Because of mother Yaçodä's hard labor her whole body became covered with perspiration, and the flowers and comb were fallng from her hair. When child Kåñëa saw His mother thus fatigued, He became merciful to her and agreed to be bound."* Note: This verse is Çrémad-Bhägavatam 10.9.18. Text 130 nemaà viriïco na bhavo na çrér apy aìga-saàçrayä prasädaà lebhire gopé yat tat präpa vimuktidät na-not; imam-this exalted position; viriïcaù-Lord Brahmä; na-not; bhavaùLord Çiva; na-nor; çréù-the goddess of fortune; api-indeed; aìga-saàçrayäalthough she is always the better half of the Supreme Personality of Godhead; prasädam-mercy; lebhire-obtained; gopé-mother Yaçodä; yat tatas ﾍ Šthat which; präpa-obtained; vimuktidät-from Kåñëa, who gives

deliverance from this material world. "Neither Lord Brahmä, nor Lord Çiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as was received by mother Yaçodä."* Note: This verse is Çrémad-Bhägavatam 10.9.20. Texts 131 and 132 payaàsi yäsäm apibat putra-sneha-snutäny alam bhagavän devaké-putraù kaivalädy-akhilärtha-daù täsäm avirataà kåñëe kurvaténäà sutekñaëam na punaù kalpate räjan saàsäro 'jïäna-sambhavaù payaàsi-milk (coming from the body); yäsäm-of all of whom; apibat-Lord Kåñëa drank; putra-sneha-snutäni-that milk coming from the bodies of the gopés, not artificially but because of maternal affection; alam-sufficiently; bhagavän-the Supreme Personality of Godhead; devaké-putraù-who appeared as the son of Devaké; kaivala-ädi-like liberation, or merging into the Brahman effulgence; akhilärtha-daù-the bestower of all similar blessings; täsäm-of all of them (of all the gopés); aviratam-constantly; kåñëe-unto Lord Kåñëa; kurvaténäm-making; sutekñaëam-as a mother looks upon her child; na-never; punaù-again; kalpate-van be imagined; räjan-O King Parékñit; saàsäraù-the material bondage of birth and death; ajïänasambhavaù-which si to be accepted by foolish persons ignorantly trying to become happy. "The Supreme Personality of Godhead, Kåñëa, is the bestower of many benedictions, including liberation (kaivalya) or oneness with the Brahman effulgence. For that Supreme Personality of Godhead the gopés always felt maternal love, and Kåñëa sucked their breasts with full satisfaction. Therefore, because of their relationship as mother and son, although the gopés were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies."*

Note: This verse is Çrémad-Bhägavatam 10.6.39-40. Text 133 gopénäà paramänanda äséd govinda-darçane kñaëaà yuga-çatam iva yäsäà yena vinäbhavat Š gopénäm-of the gopés; parama-supreme; änandaù-bliss; äsét-was; govinda-Lord Govinda; darçane-in seeing; kñaëam-a moment; yuga-çatam-a hundred yugas; iva-as if; yäsäm-of whom; yena-by whom; vinä-without; abhavat-became. "In the evening Kåñëa and Balaräma, alng with the boys and cows, returned to Våndävana playing their flutes. As They approached the village, all the gopés became very joyous. Throughout the day the gopés used to think of Kåñëa while He was in the forest, and in His absence they were considering one moment to be like twelve years."* Note: This verse is Çrémad-Bhägavatam 10.19.16. Text 134 tan-manaskas tad-äläpas tad-viceñöas tad-ätmikaù tad-guëän eva gäyantyo nätmägaräëi sasmaruù tat-on Him; manaskaù-their thoughts; tat-on Him; äläpaù-their words; tat-for Him; viceñöaù-their actions; tat-to Him; ätmikaù-their hearts; tat-of Him; guëän-the qualities; eva-indeed; gäyantyaù-singing; na-not; ätma-own; agäräni-homes; sasmaruù-remembered. "The gopés' mind and intelligence became absorbed in thoughts of Kåñëa. They all imitated the activities of Kåñëa and His speeches. Due to their heart and soul being completely given to Kåñëa, they began to chant

His glories, completely forgetting their family interests."* Note: This verse is Çrémad-Bhägavatam 10.30.43. Text 135 gopyas tapaù kim äcaran yad amuñya rüpaà lävaëya-säram asamordhvam ananya-siddham dågbhiù pibanty anusaväbhinavaà duräpam ekänta-dhäma yaçasaù çriya aiçvarasya gopyaù-the gopés; tapaù-austerities; kim-what?; äcaran-percormed; yatfrom which; amuñya-of such a one (Lord Kåñëa); rüpam-the form; lävaëyasäram-the essence of loveliness; asama-ürdhvam-not paralleled or surpassed; ananya-siddham-not perfected by any other ornament (selfperfect); dågbhiù-by the eyes; pibanti-they drink; anusaväbhinavamconstantly new; duräpam-difficult to obtain; ekänta-dhäma-the only abode; yaçasaù-of fame; çriyaù-of beauty; aiçvaraçya-of opulence. "What austerities must the gopés have performed! With their eyes they always drink the nectar of Lord Kåñëa's form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of ﾍ Šbeauty, fame, and opulence. It is self-perfect, ever-fresh, and extremely rare."* Note: This verse is Çrémad-Bhägavatam 10.44.15. Text 136 yä dohane 'vahanane mathanopalepä preìkheìkhanärbha-ruditokñaëe marjanädau gäyanti cainam anurakta-dhiyo 'çru-kaëöhyo dhanyä vraja-striya urukrama-citta-yänäù yäù-who; dohane-milking; avahanane-threshing; mathana-churning; upalepä-anointed; preìkha-on swings; iìkhana-swinging; arbha-babies; rudita-crying; ukñaëe-sprinkling; marjana-cleaning; ädau-beginning with; gäyanti-saing; ca-and; enam-Him; anurakta-in love; dhiyaù-hearts; açrutears; kaëöhyaù-throats; dhanyäù-fortunate; vraja-of Vraja; striyaù-women;

urukramato Kåñëa; citta-hearts; yänäù-gone. "The gopés are so fortunate that they can see and think of Kåñëa twentyfour hours a day, beginning from their milking the cows or husking the paddy, or churning the butter in the morning. When engaged in gathering fuel, riding on swings, taking care of crying babies, cleaning their houses, and washing their floors, theya are always absorbed in the thought of Kåñëa.* Their hearts full of love for Him and their throats stopped with tears, they always sing of His glories." Note: This verse is Çrémad-Bhägavatam 10.44.15. Text 137 prätar vrajäd vrajata äviçataç ca säyaà gobhiù samaà kvaëayato 'sya niçamya veëum nirgatya türëam abaläù pathi bhüri-puëyäù paçyanti sa-smita-mukhaà sadayävalokam prätaù-in the morning; vrajät-from Vraja; vrajata-go; äviçataù-entering; ca-also; säyam-in the evening; gobhiù-the cows; samam-with; kvaëayataùplaying; asya-of Him; niçamya-hearing; veëum-the flute; nirgatya-going; türëam-quickly; abaläù-the women; pathi-on the pathway; bhüri-great; puëyäù-piety; paçyanti-see; sa-smita-mukham-with smiling faces; sadayamerciful; avalokam-glance. "My dear friends, we must accept the gopés' activities to be the highest form of piety. Otherwise how could they have achieved the opportunity of seeing Kåñëa both morning and evening when He goes to the pasturingground with His cows and cowherd boy friends and returns in the evening? They frequently see Him playing on His flute and smiling very brilliantly."*

Š

Note: This verse is Çrémad-Bhägavatam 10.44.16.

Text 138 na päraye 'haà niravadya samyujaà sva-sädhu-kåtyaà vibudhäyuñäpi vaù

yä mäbhajan durjaya-geha-çåìkhaläù samvåçcya tad vaù pratiyätu sädhunä na-not; päraye-am able to make; aham-I; niravadya-samyujam]to those who are completely free from deceit; sva-sädhu-kåtyam-proper compensation; vibudha-äyuñä-with a lifetime as long as that of the demigods; api-although; vaù-to you; yäù-who; mä-Me; abhajan-have worshiped; durjaya-difficult to overcome; geha-çåìkhaläùthe chains of household life; samvåçcya-cutting; tat-that; vaù-of you; pratiyätu-let it be returned; sädhunä-by the good activity itself. "I am not able to repay My debt for your spotless service even within a lifetime of Brahmä. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation."* Note: This verse is Çrémad-Bhägavatam 10.32.22. Text 139 gacchoddhava vrajaà saumya pitror naù prétim ävaha gopénäà mad-viyogädhià mat-sandeçair vimocaya gaccha-go; uddhava-O Uddhava; vrajam-to Vraja; saumya-gentle; pitroùparents; naù-our; prétim-happiness; ävaha-bring; gopénäm-of the gopés; mad-viyoga-adhim-suffering in separation from Me; mat-sandeçaiù-with My message; vimocaya-deliver. "My dear gentle friend Uddhava, please go immediately to Vrndävana and try to pacify My father and mother, Nanda Mahäräja and Yaçodä-devé, and the gopés. They are very much griefstricken, as if suffering from great ailments. Go and give them a message. I hope their ailments will be partially relieved."* Note: This verse is Çrémad-Bhägavatam 10.36.3. Text 140

tä manaskä mat-präëä mad-arthe tyakta-daihikäù ye tyakta-loka-dharmäç ca mad-arthe tän bibhärmy aham täù-they; mat-to Me; manaskäù-thoughts; mat-to Me; ﾍ Špräëäù-lives; mat-for My; arthe-sake; tyakta-abandoned; daihikäù-what is in relation to the body; ye-who; tyakta-abandoned; loka-of the world; dharmäù-religion; ca-also; mat-of Me; arthe-for the sake; tän-them; bibhärmi aham-I maintain. "The gopés are always absorbed in thoughts of Me. They have dedicated body, desire, life, and soul to Me. I am anxious not only for the gopés, but for anyone who sacrifices society, friendship, love, and personal comforts for Me. It is My duty to protect such exalted devotees."* Note: This verse is Çrémad-Bhägavatam 10.46.4. Text 141 mayi täù preyasäà preñöhe düra-sthe gokula-striyaù smarantyo 'ìga vimuhyanti virahotkaëöhya-vihvaläù mayi-in Me; täù-they; preyasäà preñöhe-most dear; düra-sthe-far away; gokula-striyaù-the women of Gokula; smarantyaù-remembering; aìga-O gentle one; vimuhyanti-faint; viraha-of separation; utkaëöhya-by the yearning; vihvaläù-overcome. "The gopés are the most dear. They are always thinking of Me in such a way that they remain overwhelmed and almost dead in anxiety due to separation from Me."* Note: This verse is Çrémad-Bhägavatam 10.46.5. Text 142

dhärayanty ati-kåcchreëa präyaù präëän kathaïcana pratyägamana-sandeçair ballavyo me mad-ätmikaù dhärayanti-they maintain; ati-kåcchreëa-with great difficulty; präyaùmainly; präëän-their lives; katha{.sy 241}cana-somehow; pratyägamanareturn; sandeçaiù-with messages; ballavyaù-the gopés; me-My; madätmikaù-who have given their hearts to Me. "They are keeping alive simply by thinking that I am returning to them very soon."* Note: This verse is Çrémad-Bhägavatam 10.46.6. Text 143 rämeëa särdhaà mathuräà praëéte çväphalkinä mayy anurakta-cittäù vigadha-bhävena na me viyogaŠ tévrädhayo 'nyaà dadåçuù sukhäya rämeëa-Balaräma; särdham-with; mathuräm-to Mathurä; praëétebrought; çväphalkinä-by Akrüra; mayi-to Me; anurakta-attached; cittäùheart; vigäòha-deep; bhävena-with love; na-not; me-of Me; viyogaseparation; tévra-sharp; ädhayaù-sufferings; anyam-another; dadåçuù-saw; sukhäya-for happiness. "When Akrüra took Balaräma and Myself to Mathurä, the gopés, their hearts full of love for Me, became overcome with the pain of separation. They could not see happiness anywhere." Note: This verse is Çrémad-Bhägavatam 11.12.10. Text 144 täs täù kñapäù preñöhatamena nétä mayaiva våndävana-gocareëa

kñaëärdhavat täù punar aìga täsäà hénä mayä kalpa-samä babhuvuù täù täù kñapäù-those nights; preñöhatamena-with their beloved; nétäùmässed; mayä-with Me; eva-indeed; våndävana-gocareëa-in Våndävana; kñaëärdhavat-like half a moment; täù-they; punaù-again; aìga-O gentle one; täsäm-of them; hénä-without; mayä-Me; kalpa-samä-like a kalpa; babhuvuùbecome. "O gentle one, when I, their beloved, was with them in Våndävana, the gopés' nights passed as half a moment. Now, without Me, they pass as a kalpa." Note: This verse is Çrémad-Bhägavatam 11.12.11 Text 145 tä nävidan mayy anusaìga-baddhadhiyaù svam ätmänam adasta-khedam yathä samädhau munayo 'bdhi-toye nadyaù praviñöa iva näma-rüpe täù-they; na-not; avidan-knew; mayi-in Me; anusaìga-association; baddha-bound; dhiyaù-hearts; svam ätmänam-own self; adasta-khedamsuffering; yathä-as; samädhau-in meditation; munayaù-sages; abdhi-toye-in the ocean; nadyaù-rivers; praviñöaù-entered; iva-as; näma-names; rüpe-and forms. "Their hearts tied to Me, the gopés were not aware even of their own selves. They became like sages absorbed in mediation and unaware of the world of material names and forms, or like rivers that have entered the ocean." Note: This verse is Çrémad-Bhägavatam 11.12.12. Š Text 146 mat-kämä ramaëaà järam asvarüpa-vido 'baläù

brahma mäà paramaà präpuù saìgäc chata-sahasraçaù mat-kämäù-desiring Me; ramaëaà järam-lover; asvarüpa-vidaù-not knowing the real nature; abaläù-women; brahma-Brahman; mäm-Me; paramam-Supreme; präpuù-attained; saìgät-by association; çatasahasraçaù-hundreds and thousands of times. "Desiring Me as their paramour, and unaware of My true nature, hundreds and thousands of gopés attained Me, the Supreme Personality of Godhead," Note: This verse is Çrémad-Bhägavatam 11.12.13. Text 147 etäù paraà tanu-bhåto bhuvi gopa-vädhvo govinda eva nikhilätmani rüòha-bhäväù vaïchanti yad bhäva-bhiyo munayo vayaà ca kià brahma-janmabhir ananta-kathä-rasasya etäù-they; param-supreme; tanu-bhåtaù-of living entities; bhuvi-on the earth; gopa-vädhvaù-gopés; govinde-for Govinda; eva-indeed; nikhila-all; ätmani-heart; rüòha-bhäväù-exalted love; vaïchanti-desire; yat-what; bhavaof material existence; bhiyaù-fear; munayaù-sages; vayam-we; ca-also; kimwhether?; brahma-as brahmanas; janmabhiù-with births; ananta-limitless; kathä-talk; rasasya-nectar. "Among all the living entities who have accepted the human form of life, the gopés are superexcellently successful in their mission. Their thought is thoroughly absorbed in the lotus feet of Kåñëa. Great sages and saintly persons are also trying to be absorbed in meditation upon the lotus feet of Kåñëa, who is Mukunda Himself, the giver of iberation, but the gopés, having lovingly accepted the Lord, are automatically accustomed to this habit. They do not depend on any yogic practice. The conclusion is that one who has attained the gopés' condition of life does not have to take birth as Lord Brahmä or be born in a brähmana family or be initiated as a brähmaëa."* Note: This verse is Çrémad-Bhägavatam 10.47.58.

Text 148 kvemaù striyo vana-cärér vyabhicära-duñöäù kåñëe kva caiña paramätmani rüòha-bhäväù nanv éçvaro 'nubhajato 'viduño 'pi säkñäc chriyas tanoty agada-räja ivopayuktäù kva-where?; imaù-they; striyaù-women; vana-in the forest; ﾍ Šcäréùgoing; vyabhicära-duñöäù kåñëe-to Kåñëa; kva-where?; ca-and; eñaù-He; paramätmani-in the Supreme; rüòha-bhäväù-exalted love; nanu-indeed; éçvaraù-the Lord; anubhajataù-worshiping; aviduñaù-ignorant; api-even; säkñät-directly; çriyaù-goddess of fortune; tanoti-manifests; agada-räjaùking; iva-like; upayuktäù-engaged. "The gopés were not born of any highly cultured family. They were born of cowherd men, and yet they developed the highest love of Kåñëa. For selfrealization or God-realization there is no need to take birth in a high family. The only thing needed is ecstatic development of love of God. In achieving perfection in Kåñëa consciousness no other qualification is required than to be constantly engaged in the loving service of Kåñëa. Kåñë is the supreme nectar, the reservoir of all pleasure. The effect of taking up Kåñëa consciousness is just like that of drinking nectar. With or without one's knowledge, it will act."* Note: This verse is Çrémad-Bhägavatam 10.47.59. Text 149 näyaà çriyo 'ìga u nitänta-rateù prasädaù svar-yoñitäà nalina-gandha-rucaà kuto 'nyaù räsotsave 'sya bhuja-daëòa-gåhéta-kaëöhalabdhäçiñäà ya udagäd vraja-sundaréëäm na-not; ayam-this; çriyaù-of the goddess of fortune; aìga-on the chest; ualas; nitänta-rateù-who is very intimately related; prasädaù-the favor; svaùof the heavenly planets; yoñitäm-of women; nalina-of the lotus flower; gandha-having the aroma; rucam-and bodily luster; kutaù-much less; anyaùothers; räsotsave-in the festival of the rasa dance; asya--f Lord Çré Kåñëa; bhuja-daëòa-by the arms; gåhéta-embraced; kaëöha-their necks; labdha-

açiñäm-who acjhieved such a blessing; yaù-which; udagät-became manifest; vraja-sundaréëäm-of the beautiful gopés, the transcendental girls of Vrajabhümi. "When Lord Çré Kåñëa was dancing with the gopés in the räsa-lélä, the gopés were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material extimation?"* Note: This verse is Çrémad-Bhägavatam 10.47.60. Text 150 äsäm aho caraëa-reëu-juñäm ahaà syäà våndävane kim api gulma-latauñädhénäm yä duñöyajaà sva-janam ärya-pathaà ca hitvä bhejur mukunda-padavéà çrutibhir vimågyam Š äsäm-of the gopés; ahaù-oh; caraëa-reëu-the dust of the lotus feet; juñäm-devoted to; aham syäm-let me become; våndävane-in Våndävana; kim api-anyone; gulma-latauñädhénäm-among bushes, creepers, and herbs; yä-they who; duñöyajam-very difficult to give up; sva-janam-family members; ärya-patham-the path of chastity; ca-and; hitvä-giving up; bhejuù-worshiped; mukunda-padavém-the lotus feet of Mukunda, Kåñëa; çrutibhiù-by the Vedas; vimågyam-to be searched for. "The gopés of Våndävana have given up the association of their husbands, sons, and other family members, who are very dificult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kåñëa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Våndävana, because the gopés trample them and bless them with the dust of their lotus feet."* Note: This verse is Çrémad-Bhägavatam 10.47.61.

Text 151 yä vai çriyärcitam ajädibhir äpta-kämair yogeçvarair api sadätmani räsa-goñöhyam kåñëasya tad bhagavataù prapadäravindaà nyastaà staneñu vijahuù parirabhya täpam yaù-who; vai-indeed; çriyä-by the goddess of fortune; arcitam-worshiped; ajädibhiù-own; äpta-attained; kämaiù-desires; yogeçvaraiù-by the masters of yoga; api-even; sadä-always; ätmani-in the heart; räsa-goñöhyam-in the rasa dance; kåñëasya-of Kåñëa; tat-that; bhagavataù-of the Lord; prapadäravindam-lotus feet; nyastam-placed; staneñu-on the breasts; vijahuù-abandoned; parirabhya-embracing; täpam-suffering. "When in the räsa dance the gopés embraced to their breasts Lord Kåñëa's lotus feet, which are worshiped by Lakñmé, Brahmä, the demigods whose every desire is fulfilled, and the masters of yoga, they became free of all suffering." Note: This verse is Çrémad-Bhägavatam 10.47.62. Text 152 vande nanda-vraja-stréëäà päda-reëum abhékñnaçaù yäsäà hari-kathodgétaà punäti bhuvana-trayam vande-i offer obeisances; nanda-vraja-stréëäm-of the women in nanda"s vraja; päda-of the feet; reëum-to the dust; abhékñnaçaù-at every moment; yäsäm-of whom; hari-of lord hari; kathä-the topics; udgétam-sung; punätipurifies; bhuvana-worlds; ﾍ Štrayam-the three> "i constantly pray to be honored by the dust of the gopés' lotus feet. The gopés' chanting of the transcendental pastimes of Lord Kåñëa has become celebrated all over the three worlds."* Note: This verse is Çrémad-Bhägavatam 10.47.63.

Text 153 gopyaù kim äcarad ayaà kuçalaà sma veëur damodarädhara-sudhäm api gopikänäm bhuìkte svayaà yad-avaçiñöa-rasaà hradinyo håñyat-tvaco 'çru mumucus taravo yathäryaù gopyaùo gopés; kim-what; äcarat-performed; ayam-this; kuçalamauspicious activities; sma-certainly; veëuù-the flute; damodara-of kåñëa; adhara-sudhäm-the nectar of the lips; api-even; gopikänäm-which is owed to the gopés; bhuìkte-enjoys; svayam-independently; yat-from which;avaçiñöa-remaining; rasam-the taste only; hradinyaù-the rivers; håñyatfeeling jubilant; tvacaù-whose bodies; açru-tears; mumucuù-shed; taravaùthe trees; yathä-exactly like; aryaù-old forefathers. "My dear gopés, what auspicious acivities must the flute have performed to enjoy the nectar of Kåñëa's lips independently and leave only a taste for us gopés, for whom that nectar is actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, thew river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body."* Note: This verse is Çrémad-Bhägavatam 10.21.9. Text 154 jayati jana-niväso devaké-janma-vädo yadu-vara-pariñat svarir dorbhir äsyann adharmam sthira-cara-våjina-ghnaà su-smita-çré-mukhena vraja-pura-vanitänäà värdhayan kämadevam jayati-eternally lives gloriously; jana-niväsaù-He who lives among human beings like the members of the Yadu dynasty and is the ultimate resort of all living entities; devaké-janma-vädaù-known as the son of Devaké (no one can actually becme the father or mother of the Supreme Personality of Godhead. Therefore devaké-janma-vädaù means that He is known as the son of Devaké. Similarly He is also known as the son of Mother Yaçodä, Vasudeva, and Nandas Mahäräja); yadu-vara-pariñat-served by the members of the Yadu dynasty of the cowherd men of Våndävana (all of whom are constant associates of the Supreme Lord and are the Lord's

eternal servants); svarir dorbhiù-by His own arms, or by His ﾍ Šdevotees like Arjuna who are just like His own arms; äsyan-killing; adharmam-demons or the impious; sthira-cara-våjina-ghnam-the destroyer of all the ill-fortune of all living entities, moving and not moving; su-smita-always smiling; çrémukhena-by His beautiful face; vraja-pura-vanitänäm-of the damsels of Våndävana; värdhayan-increasing; kämadevam-the lusty desires. "Lord Çré Kåñëa is He who is known as jana-niväsa, the ultimate resort of all living entities, and whop is also known as DEvaké-nandana or Yaçodänandana, the son of Devaké and Yaçodä. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopés of Våndävana. May He be all glorious and happy."* Note: This verse is Çrémad-Bhägavatam 10.90.48. Text 155 çré-janamejaya uväca kåtärtho 'smi kåtärtho 'smi niçcito bhagavan guro guhyaà goloka-mähätmyaà yad ahaà sevitas tvayä çré-janamejayaù uväca-Çré Janamejaya said; kåtärthaù-a success; asmi-I am; kåtärthaù-a success; asmi-I am; niçcitaù-understood; bhagavan-O lord; guraù-O guru; guhyam-confidential; goloka-of Goloka; mähätmyam-the glory; yat-which; aham-I; sevitaù-served; tvayä-by you. Çré Janamejaya said: I have found the goal of life! I have found the goal of life! O my lord, O my guru, you ahve explained to me the confidential glory of Goloka! Text 156 çré-jaiminir uväca

tätättha satyaà yad-bhaktyä çravaëäd api kértanät asyäkhyänasya vä dhyänät tat-padaà labhate naraù çré-jaiminiù-Çré Jaimini; uväca-said; täta-O dear one; ättha-speak; satyam-the truth; yad-bhaktyä-by the devotional service of whom; çravaëätby hearing; api-even; kértanät-by glorifying; asya-of Him; äkhyänasya-of the story; vä-or; dhyänät-by meditating; tat-padam-that abode; labhate-attains; naraù-a person. Š Çré jaimini said: O dear one, you have spoken the truth. Anyone who with devotion hears, chants, or remembers this story, attains that supreme abode. Text 157 tasmai namo 'stu nirupädhi-kåpäkuläya çré-gopa-räja-tanayäya gurü1ttamäya yaù kärayan nija-janaà svayam eva bhaktià tasyätituñyati yathä paramopakartuù tasmai-to Him; namo astu-obeisances; nirupädhi-limitless; kåpä-with mercy; äkuläya-filled; çré-gopa-räja-tanayäya-the son of the king of the gopas; guruttamäya-the supreme guru; yaù-who; kärayan-causing; nijajanam-own people; svayam-persdonally; eva-indeed; bhaktim-devotional service; tasya-of Him; atituñyati-is pleased; yathä-as; parama-supreme; upakartuù-doer. Obeisances to unlimitedly merciful Lord Kåñëa. who is the son of the gopas' king, who is the supreme guru, who gives devotional service to the devotees, and who is very pleased by their service.